WORKS 

of  Tin; 

ENGLISH  PURITAN  DIVINES 
MATTHEW  HENRY. 


i 


DAILY  COMMUNION  WITH  GOD; 


CHRISTIANITY  NO  SECT  ;  THE  SABBATH 


THE  PROMISES  OF  GOD;  THE  WORTH  OF  THE  SOUL 


A  CHURCH  IN  THE  HOUSE. 


BY  / 

MATTrtEW  HENRY. 

U/HI«  OF  AH  MrOSlTlOK  OK  THE  OLO  AffO  XEWT  TKITAMBNT,  »T«. 


WI1H  Lit H  OF  HBNBT  BT 

THE   REV.   JAMES  HAMILTON, 

lOOTOH  CHURCH,  B'S.KM'  WJUAHK,  LOKUOM. 


NEW  YORK: 
ROBERT   CARTER,   58  CANAL  ST 


1848. 


10BIHT  CK-klOHEAD.  PRI!TT«B, 
112  rULT05  8T1.XET 


CONTENTS. 


L  Biographical  Sketch,  of  Henry, 

2  Funeral  Sermons  on  the  death,  of  the 

Henry,  .... 
3.  Daily  Communion  -with  God, 
4  Christianity  no  Sect, 

5.  A  Church  in  the  House  •  . 

6.  The  Sahhath, 

7.  The  promises  of  God. 
a  The  worth  of  the  Soul, 


11 

Rev.  Matthew 


% 


BIOGRAPHICAL  SKETCH 

OF  THE 

REV.   MATTHEW  HENRY. 


BY  THE 

REV.  JAMES  HAMILTON,  LONDON,  . 

>UTHOR  OV  "  LIFE  IN  EARNEST,"  "  MOUNT  OF  OUTW,"  ETC. 


The  first  Life  of  Matthew  Henry  was  written  by  a  friend 
and  cotemporary,  the  Rev.  William  Tong;  and  in  the 
present  day,  a  collateral  descendant  has  published  in  three 
separate  works,  the  Life  of  the  Rev.  Philip  Henry,  Memoirs 
of  the  Rev.  Matthew  Henry,  and  Memoirs  of  his  sisters, 
Mrs.  Savage  and  Mrs.  Hulton.  Never  has  biographer  ful- 
filled Ins  task  with  more  conscientious  accuracy,  more 
affectionate  enthusiasm,  or  a  more  delightful  congeniality 
of  feeling,  than  Sir  John  Bickerton  Williams.  To  his 
volumes,  or  sources  which  he  has  indicated,  we  are  indebted 
for  all  our  facts;  and  readers  whose  curiosity  is  in  any 
degree  awakened  by  this  slight  notice,  will  find  abundant 
information  in  those  faithful  records,  where  the  memory 
of  these  worthies  lives,  and  their  very  spirit  breathes. 
Their  able  and  excellent  biographer  must  accept  our  thanks 


12 


LIFE  OF  MATTHEW  HENRY. 


for  the  kind  interest  which  he  has  shown,  and  the  helj 
he  has  rendered  to  the  present  undertaking. 

In  the  reign  of  Charles  I.  there  was  an  orchard  at 
Whitehall,  and  the  keeper  of  it  was  John  Henry,  a  Welsh- 
man. His  wife,  Magdalen  Rochdale,  was  a  pious  woman 
wrho  took  great  pains  with  her  children,  and  instructed  them 
carefully  in  "  Perkins'  Six  Principles,"  and  the  other  lesson- 
books  which  preceded  the  Shorter  Catechism.  When  dying, 
she  said,  "  My  head  is  in  heaven,  and  my  heart  is  in  heaven ; 
it  is  but  one  step  more,  and  I  shall  be  there  too."  The 
name  of  their  only  son  was  Philip.  Having  become  a 
thoughtful  boy  at  Westminster  school,  and,  at  Oxford,  under 
such  teachers  as  Owen  and  Goodwin,  having  grown  into  an 
enlightened  Christian  and  an  accomplished  divine,  he  became 
a  minister,  and  was  settled  in  Worth  enbury,  a  little  parish 
of  Flintshire. 

The  playmate  of  princes — for  Charles  II.  and  James  II. 
were  near  his  own  age,  and,  when  children,  were  often  in  his 
father's  house — a  gainly  suavity  marked  the  demeanour 
of  Philip  Henry  all  his  days ;  and  the  memories  of  his 
boyhood  mingled  with  the  convictions  of  his  manhood, 
and,  without  diluting  his  creed,  softened  his  spirit.  When 
a  Presbyterian  and  a  Puritan  he  still  remembered  White- 
hall ;  how  he  used  to  run  and  open  the  water-gate  to 
Archbishop  Laud,  and  how  his  father  took  him  to  visit  the 
Primate  in  the  Tower,  and  how  the  captive  prelate  gave  him 
some  pieces  of  new  money.  He  recollected  the  crowd  which 
assembled  before  the  palace  that  dismal  30th  of  January, 
when  a  king  of  England  lost  his  head.    And  he  treasured 


LIFE  OF  MATTHEW  HENRY. 


13 


up  the  keepsakes  which  the  royal  children  had  given  him. 
His  father  died  a  sturdy  royalist ;  and  though  he  himself 
loved  the  large  Gospel  and  strict  religion  of  the  Common- 
wealth, with  a  filial  tenderness  he  always  cherished  these 
personal  recollections  of  the  reign. 

The  people  of  Worthenbury  were  very  few.  Though  a 
popular  preacher,  Philip  Henry  never  counted  eighty  com- 
municants. And  his  parishioners  were  poor;  they  delved 
and  ploughed,  and  made  the  most  of  hungry  little  farms. 
But  though  they  were  neither  numerous  nor  learned,  their 
minister  felt  that  they  were  sufficiently  important  to  demand 
his  utmost  pains.  He  visited  and  catechised  them  till  he 
diffused  a  goodly  measure  of  Christian  intelligence;  he 
took  an  affectionate  and  assiduous  interest  in  all  their 
concerns,  and  by  the  amenity  of  his  disposition  as  greatly 
endeared  himself  as  by  the  blameless  elevation  of  his  life 
he  commended  the  Gospel ;  and,  though  destined  for  a  small 
and  homely  congregation,  he  laboured  hard  at  his  sermons. 
Indeed  this  latter  part  of  his  work  was  hardly  felt  as  a 
labour.  He  had  an  instinct  for  sermon-making.  To  his 
quaint  and  ingenious  mind  there  was  the  same  enjoyment 
in  a  curious  division,  or  a  happy  plan,  which  an  enthusiastic 
artist  feels  in  sketching  a  novel  subject  or  a  striking  group ; 
and  it  was  a  treat  to  his  methodical  eye  to  see  accumu- 
lating in  his  cabinet  piles  of  clear  and  evenly  written 
manuscript,  and  systems  of  pungent  theology. 

Few  have  surpassed  Philip  Henry  in  that  trim  anti- 
thesis and  exact  alliteration  which  were  so  prized  by  our 
ancestors.  If  it  were  asked,  "  What  are  the  Promises  ? " 
the  answer  was,  "  Articles  of  the  Covenant ;  Breasts  of  Con- 


11 


LIFE  OF  MATTHEW  HENRY. 


solation ;  Christian's  Charter:" —  and  so  on  through  all  the 
alphabet  down  to  "  Wells  of  Salvation ;  'Xceeding  great  and 
precious ;  Yea  and  Amen  in  Christ  Jesus ;  Zion's  peculiar." 
And  even  his  common  conversation  shaped  itself  into 
balanced  sentences  and  proverbial  maxims.  "  If  I  cannot 
go  to  the  house  of  God,  I  will  go  to  the  God  of  the 
house."  "  Forced  absence  from  God's  ordinances,  and  forced 
presence  with  wicked  people,  is  a  grievous  burden  to  a 
gracious  soul."  "  Solitariness  is  no  sign  of  sanctity. 
Pest-houses  stand  alone,  and  yet  are  full  of  infectious 
diseases."  "  There  are  two  things  we  should  beware  of — 
That  we  never  be  ashamed  of  the  Gospel,  and  that  we  may 
never  be  a  shame  to  it."  "  There  are  three  things,  which, 
if  Christians  do,  they  will  find  themselves  mistaken: — If 
they  look  for  that  in  themselves  which  is  to  be  had  in 
another,  viz.  righteousness;  If  they  look  for  that  in  the  law 
which  is  to  be  had  only  in  the  Gospel,  viz.  mercy;  If  they 
look  for  that  on  earth  which  is  to  be  had  only  in  heaven, 
viz.  perfection."  In  defiance  of  modern  criticism,  we  own 
a  certain  kindliness  for  this  old-fashioned  art;  it  has  a 
Hebrew  look ;  it  reminds  us  of  the  alphabetic  psalms,  and 
the  "  six  things,  yea  seven"  of  Solomon.  And  we  believe 
that  it  has  a  deep  root  in  nature — the  love  of  alliteration 
and  antithesis  being,  in  another  form,  the  love  of  rhyme  and 
metre.  We  never  see  in  an  ancient  garden,  a  box-tree 
peacock,  or  a  hemisphere  of  holly,  but  we  feel  a  certain 
pleasure;  we  cannot  help  admiring  the  obvious  industry; 
and  we  feel  that  they  must  have  been  a  genial  and  gay- 
hearted  people  who  taught  their  evergreens  to  ramp  like 
lions,  or  flap  their  wings  like  crowing  cocks.    And,  more 


LIFE  OF  MATTHEW  HENRY. 


15 


especially  we  feel  that  but  for  this  grotesque  beginning  we 
might  never  have  arrived  at  the  landscape  gardens  of  later 
times .  Though  they  were  the  mere  memorials  of  what  amused 
our  fathers  we  could  tolerate  these  conceits  in  Cyprus  and  yew, 
but  when  we  recollect  that  they  were  the  first  attempts  at  the 
picturesque,  and  the  commencement  of  modern  elegance,  we 
view  them  with  a  deeper  interest.  Doubtless  this  alliterative 
and  antistrophic  style  was  eventually  overdone,  and  like 
the  Dutch  gardener  who  locked  up  his  apprentice  in  the 
one  summer-house  because  he  had  secured  a  thief  in  the 
other,  the  later  Puritans  sacrificed  everything  to  verbal 
jingles  and  acrostic  symmetry.  But  Philip  Henry  was  a 
scholar,  and  a  man  of  vigorous  intellect,  and,  in  the  sense 
most  signal,  a  man  of  God.  Translated  into  the  tamest 
language  his  sayings  would  still  be  weighty  ;  but  when  we 
reflect  that  to  his  peasant  hearers  their  original  terseness 
answered  all  the  purpose  of  an  artificial  memory,  we  not 
only  forgive  but  admire  it.  Many  a  good  thought  has 
perished  because  it  was  not  portable,  and  many  a  sermon 
is  forgotten  because  it  is  not  memorable;  but  like  seeds 
with  wings,  the  sayings  of  Philip  Henry  have  floated  far 
and  near,  and  like  seeds  with  hooked  prickles,  his  sermons 
stuck  to  his  most  careless  hearers.  His  tenacious  words 
took  root,  and  it  was  his  happiness  to  see  not  only  scrip- 
tural intelligence,  but  fervent  and  consistent  piety  spreading 
amongst  his  parishioners. 

When  he  had  settled  at  Worthenbury,  Mr.  Philip  Henly 
sought  in  marriage  the  only  daughter  and  heiress  of  Mr. 
Matthews  of  Broad  Oak.  There  was  some  demur  on  the 
part  of  her  father;  he  allowed  that  Mr.  Henry  was  a 


16 


LIFE  OF  MATTHEW  HENRY. 


gentleman,  a  scholar,  and  an  excellent  preacher,  but  he  was 
a  stranger,  and  they  did  not  even  know  where  he  came  from. 
"True,"  said  Miss  Matthews,  "but  I  know  where  he  is 
going,  and  I  should  like  to  go  with  him : "  and  she  went.  J 
There  is  little  recorded  of  her,  except  that  she  was  very 
kind-hearted,  devout,  and  charitable,  "and  always  well 
satisfied  with  whatever  God  and  her  friends  did  for  her." 
Five  of  their  six  children  grew  up ;  and  when  Bartholo- 
mew-day banished  Philip  Henry  from  his  pulpit  and  his 
people,  his  wife's  inheritance  of  Broad  Oak  supplied  a 
better  home  than  was  found  by  the  families  of  most  ejected 
ministers. 

Seldom  has  a  scene  of  purer  domestic  happiness  been 
witnessed  than  the  love  of  God  and  one  another  created 
there.  Ensconced  in  his  well-furnished  library,  transcribing 
into  his  folio  common-place  book  choice  sentences  from 
Cicero  and  Seneca,  Augustine  and  Ambrose,  Calvin  and 
Beza,  Baxter  and  Caryl,  or  writing  out  courses  of  sermons 
which  he  yet  hoped  to  preach;  the  industrious  divine 
improved  his  abundant  leisure.  And  whilst  his  partner 
looked  well  to  the  ways  of  her  household,  the  thriving 
fields  and  tasteful  garden  proclaimed  their  united  husbandry. 
Standing  hospitably  by  the  way-side,  their  house  received 
frequent  visits  from  the  most  renowned  and  godly  men  in 
that  vicinity,  visits  to  which  their  children  looked  forward 
with  veneration  and  joy,  and  which  left  their  long  impres- 
sion on  youthful  memories.  And  on  all  the  inmates  of  the 
family,  the  morning  and  evening  worship  told  with  hallow- 
ing power.  Seldom  has  this  ordinance  been  observed  so 
sacredly,  or  rendered  so  delightful.    Alluding  to  the  words 


LIFE  OF  MATTHEW  HENRY. 


17 


chalked  on  plague-stricken  houses,  Philip  Henry  would  say 
"  If  the  worship  of  God  be  not  within,  write  ' Lord  have 
mercy  upon  us'  on  the  door ;  for  a  plague,  a  curse  is  there." 
And  as  he  deemed  it  so  important,  he  laboured  to  make  it 
instructive  and  engaging  to  all.  In  the  morning  he  arranged 
it  so  that  the  bustle  of  the  day  should  not  infringe  on  it,  and 
in  the  evening  so  early  that  no  little  girl  should  be  nodding 
at  the  chapter,  nor  any  drowsy  servant  yawning  through  the 
prayer.  "  Better  one  away  than  all  sleepy,"  he  would  say,  \ 
if  occasionally  obliged  to  begin  before  some  absentee  re- 
turned ;  but  so  much  did  the  fear  of  God  and  affection  for 
the  head  of  the  household  reign,  that  none  were  wilfully 
missing.  And  with  this  "  hem"  around  it  the  business  of 
each  successive  day  was  effectually  kept  from  "  ravelling."  It 
was  his  custom  to  expound  a  portion  of  Scripture,  and  he 
encouraged  his  children  to  write  notes  of  these  familiar 
explanations.  Before  they  quitted  the  paternal  roof  each 
of  them  had  in  this  way  secured  in  manuscript  a  copious 
commentary  on  the  Bible,  which  they  treasured  up  as  a 
precious  memorial  of  their  happy  early  days,  and  their 
heavenly-minded  father.  In  the  hands  of  his  only  son 
these  simple  notes  became  the  germ  of  the  most  popular 
English  commentary. — It  is  this  son's  history  which  we 
ought  to  sketch  ;  but  as  the  Broad  Oak  family  was  one, 
and  Matthew  and  his  sisters  not  only  loved  one  another 
tenderly,  but  pursued  the  same  solid  and  useful  studies  for 
a  long  time  together,  we  may  for  a  few  moments  glance  at 
them. 

Though  younger  than  her  brother,  Sarah  was  the  oldest 
sister.    When  six  or  seven  years  of  age  her  father  taught 


B 


L8 


*-*B  OF  MATTHEW  HEXRT. 


her  Hebrew,  and  among  other  good  customs  she  early  began 
to  take  notes  of  sermons,  so  that  before  she  reached  her 
threescore  and  ten  she  had  many  lair-written  volumes — the 
record  of  sweet  Sabbaths  and  endeared  solemnities.  Married 
to  Mr.  Savage,  a  substantial  farmer,  and  a  pious  Tnsm}  in 
the  abundance  of  a  farm-house  she  found  ample  means  for 
indulging  her  charitable  disposition,  and  whilst  blessed  by  the 
poor,  to  whose  necessities  she  niinistered,  she  was  beloved  by 
grateful  friends,  to  whom  her  Christian  composure  and  tender 
sympathy  made  her  a  welcome  visitor  in  seasons  of  anxiety 
or  sorrow.  Through  life  she  retained  the  bookish  habits 
which  she  acquired  at  Broad  Oak,  and  found  time  to  read  a 
great  deal,  and  to  copy  for  the  use  of  her  children  many  of 
those  Christian  biographies  which  were  then  circulated  in 
manuscript,  and  not  intended  for  the  press.  But  her  superior 
understanding  and  elevated  tastes  did  not  disqualify  her  for 
the  more  irksome  duties  of  her  station.  She  verified  the 
remark  that  "  Educated  persons  excel  in  the  meanest  things, 
and  refined  minds  possess  the  most  common  sense."  She 
made  all  the  better  farmers  wife  for  being  Philip  Henry's 
daughter;  and  the  main  difference  betwixt  the  cultivated 
lady  and  the  vulgar  housewife  was,  that  she  did  more  things, 
and  did  them  better.  In  the  morning  she  visited  the  dairy, 
the  kitchen,  and  the  market,  and  then  it  seemed  as  if  she 
was  all  day  alike  in  the  parlour  and  the  nursery.  Besides 
clothing  her  household  she  found  time  to  make  garments 
for  the  poor ;  and  by  lying  down  with  a  book  beside  her  she 
contrived  to  improve  her  mind,  and  read  the  works  of 
such  theologians  as  Owen,  and  Flavel,  and  Howe.  Like  her 
father,  and  most  of  the  Puritans,  she  possessed  a  serene  and 


LIFE  OF  MATTHEW  HENRY. 


19 


tranquil  spirit,  and  during  the  forty  years  of  her  married 
life  was  never  known  to  lose  her  temper.  Doubtless  much 
of  her  successful  industry,  as  well  as  the  quiet  dignity  of  her 
character,  must  he  ascribed  to  this  meek  self-possession ;  for 
whilst  her  notable  neighbours  deemed  it  needful  to  screech 
commands  over  all  the  house,  and  follow  each  blundering 
menial  in  a  perpetual  fluster,  the  simplicity  and  forethought 
of  Mrs.  Savage's  directions  saved  a  world  of  trouble,  and  all 
things  appeared  to  adjust  and  expedite  themselves  around 

I  her  calm  and  gentle  presence.  Her  new  home  was  near  her 
parents,  and,  besides  frequent  visits,  she  was  often  getting  a 
word  in  season  from  the  ready  pen  of  her  loving  father. 
"If  you  would  keep  warm  in  this  cold  season,  (January  1692,) 
take  these  four  directions: — 1.  Get  into  the  Sun.  Under 
his  blessed  beams  there  are  warmth  and  comfort.  2.  Go 
near  the  fire.  '  Is  not  my  Word  like  fire  ? '  How  many 
cheering  passages  are  there !  3.  Keep  in  motion  and  action 
— stirring  up  the  grace  and  gift  of  God  that  is  in  you. 

|  4.  And  seek  Christian  converse  and  communion.  'How 
can  one  be  warm  alone  V  "  Along  with  the  piety  of  her  father 
she  inherited  much  of  his  observant  eye  and  spiritual  mind ; 
and  many  of  her  remarks  are  not  only  striking  in  themselves, 
but  derive  a  charm  from  the  little  things  which  first  sug- 
gested them: — "Seeing  other  creatures  clean  and  white  in 
the  same  place  where  the  swine  were  all  over  mire,  I 
thought  it  did  represent  good  and  bad  men  in  the  same 
place ;  the  one  defiled  by  the  same  temptations  which  the 
other  escape  through  the  grace  of  God  and  watchfulness.1' 
"  I  was  affected  lately  when  I  saw  our  newly-sown  garden, 
which  we  had  secured  so  carefully,  as  we  thought,  from 


20  LIFE  OF  MATTHEW  HENRY. 

fowls,  and  had  closely  covered  it,  yet  receive  as  much  hurt 
by  the  unseen  mole,  which  roots  up  and  destroys.  Lord 
^rant  this  be  not  the  case  of  my  poor  soul !  Many  good 
fceeds  are  sown.  Line  upon  line.  Daily  hearing  or  reading 
some  good  truths.  And,  by  the  grace  of  God,  with  my  good 
education,  I  have  been  kept  from  many  outward  sins ;  but  I 
have  great  reason  to  fear  the  unseen  mole  of  heart-corruption 
pride,  covetousness.  These  work  secretly  but  dangerously , 
Lord,  do  thou  undertake  for  me."  "  The  coals  coming  to  the 
fire  with  ice  upon  them  at  first  seemed  as  though  they  would 
put  out  the  fire,  but  afterwards  they  made  it  burn  more 
fiercely  :  I  had  this  meditation, — It  is  often  so  with  me 
That  which  seems  against  me  is  really  for  me.  Have  not 
afflictions  worked  for  my  good  ?  Sometimes  I  have  gone 
to  an  ordinance,  as  these  coals  to  the  fire,  all  cold  and 
frozen,  and  there  I  have  been  melted.  My  love  and 
desire  have  been  inflamed.  That  it  hath  not  oftener  been 
so  has  been  my  own  fault."  But  no  extract  from  her  jour- 
nals can  set  in  a  more  interesting  light  this  admirable  wo- 
man than  the  following  lines  recording  the  death  of  her  only 
surviving  son. — "  1721,  Feb.  15.  My  dear  Philip  was  seized 
with  the  fatal  distemper,  the  small-pox.  Many,  many 
fervent  prayers  were  put  up  for  him,  both  in  closets  and 
congregations ;  but  on  Monday,"  Feb.  27,  between  one  and 
two  o'clock,  he  breathed  his  last ;— the  blessed  spirit  took 
wing,  I  trust,  to  the  world  of  everlasting  rest  and  joy.  The 
desire  of  our  eyes,  concerning  whom  we  were  ready  to  say, 
'  This  son  shall  comfort  us ;'  once  all  our  joy,  now  all  our  tears. 
Near  twenty-two  years  of  age,  he  was  just  beginning  to  ap- 
pear in  public  business,  sober  and  pious.    A  true  lover  of 


LIFE  OF  MATTHEW  HENRY.  21 

his  friends,  of  whom  he  said  on  his  death-bed,  '  I  lay  them 
down  as  I  do  my  body,  in  hope  to  meet  again  every  way 
better.'  ...  I  do  not  think  the  worse  of  God,  or  of  prayer,  for 
this  dispensation ;  yet,  sometimes  I  am  much  oppressed.  I 
find  that  deceit  lies  in  generals.  How  often  have  I  in  word 
and  in  tongue  given  up  and  devoted  my  all — yoke-fellow, 
children,  estate — and  all  without  mental  reservation.  And 
now,  when  God  comes  to  try  me  in  but  one  dear  comfort, 
with  what  difficulty  can  I  part  with  him !  Oh  this  wicked 
heart !  Lord,  I  am  thine.  Though  thou  shouldst  strip  me 
of  all  my  children,  and  of  all  my  comforts  here,  yet  if  thou 
give  me  thyself,  and  clear  up  to  me  my  interest  in  the  ever- 
lasting covenant,  it  is  enough.  That  blessed  covenant  has 
enough  in  it  to  gild  the  most  gloomy  dispensation  of  Provi- 
dence. I  have  condoling  letters  daily  from  my  friends. 
Their  words,  indeed,  do  reach  my  case,  but  cannot  reach  my 
heart." 

The  second  sister  was  Catharine,  who  became  the  wife 
of  Dr.  Tylston,  a  pious  physician  in  Chester ;  but  we  have 
failed  in  obtaining  any  farther  information  regarding  her. 

The  third  was  Eleanor.    Her  gracious  disposition  was 
easily  seen  through  all  the  timidity  and  diffidence  of  her 
retiring  nature ;  and  after  her  death  her  private  papers  ex- 
hibited the  same  anxiety  to  cultivate  heart  religion,  and  to 
grow  in  knowledge,  which  distinguished  all  her  family. 
Like  her  youngest  sister,  she  was  married  to  a  tradesman 
in  Chester,  and  then  took  the  name  of  Radford. 
Ij    That  youngest  sister  was  Ann.    The  sweetness  of  her 
\  temper,  and  her  aptitude  for  learning,  made  her  a  special 
I  favourite  with  her  father,  and  he  used  to  call  his  Nancy 


22  LIFE  OF  MATTHEW  HEXRY. 

"the  diamond  in  his  ring."  As  she  grew  up,  her  early 
dispositions  took  the  form  of  a  cheerful  activity  and  oblig- 
ingness, which  exceedingly  endeared  her  to  her  friends, 
whilst  her  happy  and  contented  piety  was  constantly  re- 
minding them  that  wisdom's  ways  are  pleasantness.  She 
used  to  spend  much  of  the  Sabbath  in  singing  psalms  of 
praise ;  and  the  kindliness  of  her  nature,  and  her  loving  con- 
fidence in  the  goodness  of  the  Lord,  made  her  visits  a  pecu- 
liar comfort  in  the  house  of  mourning.  And,  lest  God's 
mercies  should  slip  out  of  memory,  she  used  to  mark  them 
down.  The  following  is  one  list  of  "  Family  Mercies." — 
"The  house  preserved  from  fire,  June  1690;  the  family 
begun  to  be  built  up ;  children  preserved  from  the  perils  of 
infancy.  Two  of  my  near  relations'  children  taken  oft 
quickly  by  death;  mine  of  the  same  age  spared,  March 
1693.  One  child  of  a  dear  friend  burnt  to  death;  another 
neighbour's  child  drowned  lately ;  yet  mine  preserved.  One 
of  the  children  preserved  from  a  dangerous  fall  down  a  pair 
of  stairs  into  the  street ;  the  recovery  of  both  of  them  from 
the  small-pox,  May  1695.  Both  recovered  from  a  malig- 
nant fever  when  they  had  been  given  up ;  at  the  same  time 
two  servants  brought  low  by  it,  yet  raised  up.  Ourselves 
preserved  from  the  same  distemper,  when  two  dear  relations, 
mother  and  daughter,  fell  by  it.  Wonder  of  mercy  not  to 
be  forgotten."  It  was  of  this  fever,  and  within  a  few  weeks 
of  one  another,  that  Mrs.  Hutton  and  her  sister  Radford 
died,  in  1697.  It  was  a  time  of  heavy  trial  in  a  once  happy 
circle,  for  their  venerated  father  had  died  the  year  before. 
"  Yet  God  is  good,"  was  the  dying  testimony  of  this 
meek  believer,  and  she  entreated  that  none  would  think  the 


LIFE  OF  MATTHEW  HENRY. 


S3 


worse  of  family  religion  for  the  afflictions  which  had  fol- 
lowed so  fast  on  them.  "  I  am  not  weary  of  living,  but  I 
am  weary  of  sinning.  I  would  live  as  Christ  lives,  and 
where  Christ  lives,  and  that  I  am  sure  will  he  heaven." 

This  was  the  pious  family  in  which  Matthew  Henry 
was  born.  Of  these  intelligent  and  affectionate  sisters  he 
was  the  only  brother,  and  of  those  godly  parents  he  was  the 
eldest  surviving  child.  He  was  born  at  Broad  Oak,  Oct. 
18,  1662. 

When  three  years  old  it  is  said  that  he  could  read  the 
Bible  distinctly,  and  he  early  showed  a  strong  passion  for 
books.  Lest  he  should  injurs  his  health  by  excessive  ap- 
plication; his  mother  was  frequently  obliged  to  drag  the 
little  student  from  his  closet,  and  chase  him  out  into  the 
fields.  He  had  for  his  tutor  Mr.  Turner,  a  young  man  who 
then  lived  at  Broad  Oak,  and  who  afterwards  published  a 
folio  volume  of  "Remarkable  Providences;"  but  whether 
Mr.  Turner  had  then  acquired  his  taste  for  extraordinary  nar- 
ratives, or  whether  the  imagination  of  his  pupil  was  inflamed 
by  their  recital,  we  cannot  tell.  There  is  no  love  of  the 
marvellous  in  his  writings.  But  in  the  formation  of  his 
character,  and  the  direction  of  his  studies,  by  far  the  most 
influential  element  was  veneration  for  his  learned  and 
saintly  sire.  The  father's  devotion  and  industry  inspired 
the  son.  And  surely  this  was  as  it  ought  to  be.  Though 
love  to  a  pious  father  is  not  piety,  yet  with  the  children  of 
the  godly  the  fifth  commandment  has  often  proved  the 
portico  and  gateway  to  the  first ;  and  perhaps  theirs  is  the 
most  scriptural  devotion  whose  first  warm  feelings  towards 
their  "  Father  who  is  in  heaven,"  mingle  with  tender  memo- 


24 


LIFE  OP  MATTHEW  HEXRT. 


ries  of  their  father  that  was  on  earth.  No  character  could 
be  more  impressive  than  Philip  Henry's,  no  spirit  more 
impressible  than  that  of  Philip  Henry's  son.  Till  an  up- 
grown  lad  he  was  in  his  father's  constant  company.  He 
witnessed  the  holy  elevation  and  cheerful  serenity  of  his 
blameless  life.  He  was  aware  how  much  his  father  prayed 
in  secret,  and  besides  occasional  sermons,  he  heard  his  daily 
expositions  and  exhortations  at  the  worship  of  the  family. 
And  from  what  he  saw,  as  much  as  from  what  he  heard, 
the  conviction  grew  with  his  growth,  that  of  all  things  the 
most  amiable  and  august  is  true  religion,  and  of  all  lives 
the  most  blessed  is  a  walk  with  God.  A  hallowed  sunshine 
irradiated  Broad  Oak  all  the  week ;  but  like  rays  in  a  focus, 
through  the  Sabbath  atmosphere  every  peaceful  feeling  and 
heavenly  influence  fell  in  sacred  and  softening  intensity. 
On  these  days  of  the  Son  of  man,  the  thoughtful  boy  was 
often  remarkably  solemnized ;  and  when  the  services  of  the 
sanctuary  were  over,  would  haste  to  his  little  chamber  to 
weep  and  pray,  and  could  scarcely  be  prevailed  on  to  come 
down  and  share  the  family  meal.  On  one  of  these  occa- 
sions his  father  had  preached  on  the  grain  of  mustard-seed, 
and,  wistful  to  possess  this  precious  germ,  he  took  the  op- 
portunity of  a  walk  with  his  father  to  tell  his  fears  and 
anxieties  about  himself,  The  conversation  is  not  recorded, 
but  he  afterwards  told  his  confidante,  his  sister,  that  he 
hoped  he  too  had  received  a  "grain  of  grace/'  and  that  in  time 
it  might  come  to  something.  With  his  young  sisters  he  held 
a  little  prayer-meeting  on  the  Saturday  afternoons;  and 
amid  the  sequestered  sanctity  of  their  peaceful  home,  and 


LIFE  OF  MATTHEW  HENRY. 


25 


under  the  loving  eye  and  wise  instruction  of  their  tender 
parents,  these  olive  plants  grew  round  about  the  table. 

As  we  have  already  noticed,  the  learning  and  religious 
experience  of  Philip  Henry  drew  to  his  house  many  of  his 
most  renowned  cotemporaries ;  such  as  the  quaint  and  lively 
Richard  Steel ;  the  venerable  Francis  Tallents ;  the  accom- 
plished but  extremely  modest  John  Meldrum  of  Newport, 
after  whose  funeral  Mr.  Henry  said,  "  The  relics  of  so  much 
learning,  piety,  and  humility,  I  have  not  seen  this  great  while 
laid  in  a  grave ;"  William  Cook,  "  an  aged,  painful,  faithful 
minister,"  at  Chester,  so  absorbed  in  study  and  in  communion 
with  a  better  country  that  he  scarce  ever  adverted  to  any  of 
the  things  around  him ;  and  Edward  Lawrence,  whose  em- 
phatic counsels,  e.g.  "  Tremble  to  borrow  twopence,"  "  Make 
no  man  angry  or  sad,"  did  not  sink  so  deep  into  the  memories 
of  his  own  motherless  children  as  into  those  of  their  happier 
companions  at  Broad  Oak.  On  a  mind  so  pious  and  rever- 
erential  as  was  that  of  the  younger  Henry,  the  sight  and 
conversations  of  so  many  distinguished  ministers  produced 
a  strong  impression ;  and,  united  to  his  natural  gravity  and 
studiousness,  predisposed  himself  for  the  ministry.  It  was 
his  great  delight  to  be  in  their  society,  or  in  the  company  of 
warm-hearted  Christians,  listening  to  their  discourse,  or 
essaying  to  join  in  it.  He  inherited  all  his  father's  af- 
fection for  the  Bible,  doting  over  its  every  sentence  with 
curious  avidity,  and  treasuring  up  its  sayings  in  his  heart. 
And  having  long  practised  the  transcription  of  sermons, 
anon  he  began  to  make  them. 

At  the  age  of  eighteen  his  father  took  him  to  the  academy 
of  Mr.  Doolittl©  at  Hackney.    The  journey  on  horseback 


2G 


LIFE  OF  MATTTIEW  HENRY. 


was  effected  in  five  days.  On  arriving  at  London  he  writes, 
"  I  never  saw  so  many  coaches.  If  I  should  say  we  saw 
somewhat  above  a  hundred  after  we  came  into  the  town 
I  should  speak  within  compass."  The  following  extract  from 
his  first  letter  to  his  sisters  gives  a  glimpse  of  the  state  of 
non- conforming  churches  in  London  in  the  year  1680,  and 
presents  the  young  student  in  an  interesting  point  of  view. 

"  On  Saturday  my  father  went  to  Islington,  and  I  went 
to  cousin  Hotchkiss  and  Mr.  Church's.  Mr.  Church  came 
with  us  to  see  first  Bedlam  and  then  the  monument.  The 
monument  is  almost  like  a  spire  steeple,  set  up  in  the  place 
where  the  great  fire  began.  It  is  345  steps  high,  and  thence 
we  had  a  sight  of  the  whole  city.  Yesterday  we  went  to 
Mr.  Doolittle's  meeting-place  ;  his  church  I  may  call  it,  for 
I  believe  there  is  many  a  church  that  will  not  hold  so 
many  people.  There  are  several  galleries  ;  it  is  all  pewed  ; 
and  a  brave  pulpit,  a  great  height  above  the  people.  They  be- 
gan between  nine  and  ten  in  the  morning,  and  after  the  sing- 
ing of  a  psalm,  Mr.  Doolittle  first  prayed  and  then  preached, 
and  that  was  all.  His  text  was  Jer.  xvii.  9.  In  the  afternoon 
my  father  preached  on  Lam.  iii.  22,  at  the  same  place.  Indeed, 
Mr.  Lawrence  told  him  at  first  he  must  not  come  to  London 
to  be  idle ;  and  they  are  resolved  he  shall  not ;  for  he  is  to 
preach  the  two  next  Sabbaths,  I  believe,  at  Mr.  Steel's  and 
Mr.  Lawrence's.  On  Sabbath-day  night  about  five  o'clock, 
cousin  Robert  and  I  went  to  another  place  and  heard,  I  can- 
not say  another  sermon,  but  a  piece  of  another,  by  a  very 
young  man,  one  Mr.  Shower,  and  a  most  excellent  sermon 
it  was,  on  the  evil  of  sin.  The  truth  was  we  could  scarce 
get  any  room,  it  was  so  crowded. 


LIFE  OP  MATTHEW  HENRY. 


27 


"  This  morning  we  went  to  Islington,  where  I  saw  the 
place  we  are  like  to  abide  in,  and  do  perceive  our  rooms  are 
like  to  be  very  strait  and  little  ;  that  Mr.  Doolittle  is  very 
studious  and  diligent,  and  that  Mrs.  Doolittle  and  her 
daughter  are  very  fine  and  gallant. 

"  Dear  sisters,  I  am  almost  ever  thinking  of  you  and 
home ;  but  dare  scarce  entertain  a  thought  of  returning, 
lest  it  discompose  me.    I  find  it  a  great  change. 

"  Pray  do  not  forget  me  in  your  thoughts,  nor  in  your 
prayers,  but  remember  me  in  both.  So  commending  you 
all  to  the  care  and  protection  of  Almighty  God,  whose  king- 
dom ruleth  over  all,  I  rest,  your  ever  loving  and  affec- 
tionate brother, 

"  Matthew  Henry." 

They  were  troublous  times,  and  it  was  not  long  before 
Mr.  Doolittle 's  academy  was  dispersed.  Matthew  Henry 
went  back  to  Broad  Oak,  and  the  next  time  he  returned  to 
London  it  was  to  study  law.  He  had  not  abandoned  his 
original  destination  ;  but  as  it  was  then  very  problematical 
whether  nonconformists  would  ever  be  allowed  freely  to  ex- 
ercise their  ministry,  it  is  possible  that  he  may  have  wished 
to  secure  to  himself  the  alternative  of  an  honourable  pro- 
fession. He  never  became  an  enthusiast  in  his  legal  studies ; 
but  he  learned  enough  to  add  considerably  to  his  store  of 
information,  and  he  always  looked  back  with  pleasure  to 
friendships  which  he  formed  at  Gray's  Inn. 

It  was  in  1687,  when  the  penalties  against  dissent  were 
somewhat  relaxed,  that  Matthew  Henry  was  ordained  a 
minister.    On  the  eve  of  this  important  event  he  devoted 


28 


LIFE  OF  MATTHEW  HENRY. 


a  considerable  time  to  self-examination  ;  and  in  the  paper 
in  which  he  records  its  results,  he  writes — 

"  I  think  I  can  say  with  confidence  that  I  do  not  design 
to  take  up  the  ministry  as  a  trade  to  live  by,  or  to  enrich 
myself,  out  of  the  greediness  of  filthy  lucre.  No  !  I  hope  I 
aim  at  nothing  but  soids;  and  if  I  gain  those,  though  I 
should  lose  all  my  worldly  comforts  by  it,  I  shall  reckon 
myself  to  have  made  a  good  bargain. 

"  I  think  I  can  say  with  as  much  assurance,  that  my  de- 
sign is  not  to  get  myself  a  name  amongst  men,  or  to  be 
talked  of  in  the  world  as  one  that  makes  somewhat  of  a 
figure.  No ;  that  is  a  poor  business.  If  I  have  but  a  good 
name  with  God  I  think  I  have  enough,  though  among  men 
I  be  reviled,  and  have  my  name  trampled  upon  as  mire  in 
the  streets.  I  prefer  the  good  word  of  my  Master  far  before 
the  good  word  of  my  fellow-servants. 

"  I  can  appeal  to  God  that  I  have  no  design  in  the  least 
to  maintain  a  party,  or  to  keep  up  any  schismatical  faction ; 
my  heart  rises  against  the  thoughts  of  it.  I  hate  dividing 
principles  and  practices,  and  whatever  others  are,  I  am  for 
peace  and  healing ;  and  if  my  blood  would  be  a  sufficient 
balsam,  I  would  gladly  part  with  the  last  drop  of  it  for  the 
closing  up  of  the  bleeding  wounds  of  differences  that  are 
amongst  true  Christians." 

For  five  and  twenty  years  Mr.  Henry  was  minister  of  the 
Presbyterian  congregation  at  Chester,  and  many  things  com- 
bined to  make  it  a  happy  pastorate.  Broad  Oak  was  not 
far  from  Chester,  and  till  the  year  1696,  when  Philip  Henry 
removed  to  the  better  country,  many  delightful  visits  were 
exchanged  between  the  father  and  the  son.  Wrenbury 


LIFE  OF  MATTHEW  HENKY. 


29 


Wood,  the  home  of  his  elder  sister,  Mrs.  Savage,  was  still 
nearer ;  and  by  their  respective  marriages  his  other  three 
sisters  all  settled  in  Chester,  and  with  their  families  be- 
came members  of  his  flock.  And  his  congregation  increased. 
Not  only  was  it  needful  to  enlarge  the  place  of  worship,  but 
many  of  his  hearers  were  men  of  education  and  mental  en- 
largement, to  whom  it  was  animating  to  preach,  and  in 
whose  intelligent  Christian  fellowship  it  was  pleasant  to 
spend  his  occasional  hours.  The  number  of  communicants 
was  eventually  350,  and  Mr.  Henry  had  the  greatest  joy 
which  an  earnest  minister  can  have — he  knew  of  many  to 
whose  salvation  God  had  blessed  his  instructions  and  en- 
treaties. And  so  long  as  he  remained  with  them,  he  had 
that  other  greatest  joy — he  saw  his  children  walking  in  the 
truth. 

Like  his  father,  Mr.  Henry  found  great  delight  in  study ; 
and  like  that  father,  his  turn  of  mind  was  systematic.  His 
sermons  were  a  series.  To  the  volatile  auditories  of  modern 
times  there  would  be  something  appalling  in  a  body  of 
divinity  which  occupied  the  Sabbaths  of  fourteen  years. 
But  the  later  Puritans,  especially,  were  lovers  of  order  and 
routine ;  congregations  were  more  stationary,  and  the  world 
had  then  a  feeling  of  latitude  and  leisure  which  it  can  never 
know  again.  And  perhaps  the  regular  recurrence  of  similar 
services,  and  the  weekly  resumption  of  the  stated  subject, 
and  the  placid  distillation  of  scriptural  lessons,  were  as  con- 
genial to  Sabbath  rest  and  spiritual  growth  as  the  endless 
variety  and  turbulent  excitement  which  our  own  genera- 
tion, more  languid  or  more  mercurial,  craves.  And  there 
is  no  reason  why  method  should  produce  monotony.  In 


30 


LIFE  OP  MATTHEW  HENRY. 


the  hands  of  Matthew  Henry,  besides  its  continuous  in- 
structiveness,  method  was  often  a  stimulus  to  attention,  and 
an  additional  means  of  vivacity.  On  the  subject,  u  Put  off 
the  old  man,  put  on  the  new,"  he  gave  a  course  of  many 
sermons  in  the  following  scheme : — 

1  "  Put  off  pride,  and  put  on  humility. 

2  Put  off  passion,  and  put  on  meekness. 

3  Put  off  covetousness,  and  put  on  contentment. 

4  Put  off  contention,  and  put  on  peaceableness. 

5  Put  off  murmuring,  and  put  on  patience. 

6  Put  off  melancholy,  and  put  on  cheerfulness. 

7  Put  off  vanity,  and  put  on  seriousness. 

8  Put  off  uncleanness,  and  put  on  chastity. 

9  Put  off  drunkenness,  and  put  on  temperance. 

10  Put  off  deceitfulness,  and  put  on  honesty. 

11  Put  off  hatred,  and  put  on  love. 

12  Put  off  hypocrisy,  and  put  on  sincerity. 

13  Put  off  bad  discourse,  and  put  on  good  discourse. 

14  Put  off  bad  company,  and  put  on  good  company. 

15  Put  off  security,  and  put  on  watchfulness. 

16  Put  off  slothfulness,  and  put  on  diligence. 

17  Put  off  folly,  and  put  on  prudence. 

18  Put  off  fear,  and  put  on  hope. 

19  Put  off  a  life  of  sense,  and  put  on  a  life  of  faith. 

20  Put  off  self,  and  put  on  Jesus  Christ." 

At  another  time  he  gave  a  set  of  sermons  on  "  Penitent 
Reflections  and  Pious  Resolutions,"  taking  for  his  general 
text,  "  I  thought  on  my  ways,  and  turned  my  feet  unto 
thy  testimonies,"  and  selecting  for  particular  reflections  and 
resolutions  such  antithetic  texts  as — 

1  "  I  have  sinned." — Ps.  xli.  4. 

"  I  will  do  so  no  more." — Job  xxxiv.  32. 

2  "I  have  done  foolishly." — 2  Sam.  ii.  10. 

"  I  will  behave  myself  wisely." — Ps.  ci.  2. 

3  "  I  have  perverted  that  which  is  right." — Job  xxxiii.  27. 
"  I  will  never  forget  thy  precepts." — Ps.  cxix,  93,  &c. 


LIFE  OF  MATTHEW  HENRY. 


31 


Those  who  are  acquainted  with  that  beautiful  work, 
u  Buchanan's  Comfort  in  Affliction,"  will  know  where  to  find 
a  recent  example  akin  to  the  foregoing,  in  which  a  leading 
text  is  the  subject,  and  other  texts  happily  selected  supply 
the  particular  instances. 

In  those  primitive  days  Mr.  Henry's  Sabbath-morning 
congregation  met  at  nine  o'clock.  The  service  usually  be- 
gan with  singing  the  Hundredth  Psalm ;  and,  after  a  short 
prayer,  Mr.  Henry  expounded  a  chapter  of  the  Old  Testa- 
ment, having  begun  with  Genesis,  and  continuing  in  regular 
order.  Then,  after  another  psalm  and  a  longer  prayer,  he 
preached  a  sermon  about  an  hour  in  length,  and  after 
prayer  and  singing,  the  congregation  was  dismissed  with 
the  blessing.  The  afternoon  service  was  nearly  the  same, 
except  that  it  was  a  chapter  of  the  New  Testament  which 
was  then  expounded.  On  Thursday  evening  he  gave  a 
lecture,  which  was  well  attended  by  his  own  people,  and  to 
which  some  Episcopalians  came,  who  did  not  choose  to 
forsake  their  own  church  on  the  Lord's  day.  For  this 
weekly  lecture  he  found  a  subject  which  lasted  twenty 
years,  in  "  Scriptural  Questions."  It  was  Oct.  1692  when 
he  began  with  Gen.  iii.  9,  "  Adam,  where  art  thou?"  and 
it  was  May  1712  when  he  arrived  at  Rev.  xviii.  18,  "  What 
city  is  like  unto  this  great  city1?" 

The  solemnity  with  which  Baptism  was  administered, 
and  the  Lord's  Supper  celebrated,  in  Matthew  Henry's 
meeting-house,  struck  many  at  the  time;  and  from  the 
fervour  of  his  own  spirit  they  proved  eminently  means  of 
grace.  His  "  Communicant's  Companion"  is  still  well 
known,  and  by  its  minute  directions,  shows  how  vital  to 


32 


LIFE  OF  MATTHEW  HENRY. 


the  believer,  and  how  blessed  to  the  affectionate  disciple,  ho 
deemed  a  due  commemoration  of  his  dying  Lord.  His  ori- 
ginal biographer  remarks,  "  His  soul  was  formed  for  this 
ordinance.  He  was  full  of  love  to  Christ,  and  thankful- 
ness to  God  for  Christ." 

His  tender  nature  drew  him  towards  the  young,  and  his 
playful  simplicity  made  him  their  apt  instructor.  An  hour 
of  every  Saturday  was  devoted  to  public  catechising,  and 
many  young  persons  ascribed  their  first  earnestness  in  reli- 
gion to  the  close  dealing  and  touching  addresses  with  which 
this  exercise  was  frequently  ended. 

There  were  then  no  religious  nor  philanthropic  societies  ; 
but  the  public  spirit  of  Mr.  Henry  prompted  him  to  efforts 
beyond  the  bounds  of  his  own  congregation.  When  a  series 
of  sermons  "for  the  Reformation  of  Manners"  was  pro- 
jected, he  did  his  utmost  to  promote  it,  and  contributed 
four  of  his  most  able  and  important  addresses.  And  moved 
by  the  miserable  case  of  the  prisoners  in  Chester  gaol,  he 
was  in  the  habit  of  visiting  them  and  preaching  to  them, 
till  the  curate  of  St.  Mary's  prevailed  on  the  governor  to 
discharge  him.  In  the  meanwhile  his  disinterested  labours 
had  been  the  means  of  much  good  to  the  criminals. 

The  great  business  of  Mr.  Henry's  life  was  the  cultivation 
of  piety  in  himself  and  others.  His  religion  was  not  the 
less  profound  that  it  was  mild  and  evenly ;  nor  is  it  the 
less  fitted  for  imitation  that  it  adorned  and  cheered  a  life  of 
tranquil  tenor.  The  present  volume  contains  "  Directions 
for  Daily  Communion  with  God,"  and  his  own  practice  was  a 
constant  effort  to  "  begin  and  spend  and  conclude  each  day 
with  God."    Besides  the  full  and  deliberate  worship  of  God 


LIFE  OF  MATTHEW  HENRY. 


33 


in  his  family,  he  abounded  in  secret  prayer.  It  was  his  re- 
course in  every  undertaking.  His  sermons  were  begun,  his 
books  were  published,  his  journeys  were  commenced,  and 
the  important  steps  of  his  history  were  taken  with  prayer. 
"What  incomes  of  grace,"  he  wrote,  "yea  and  outward 
good  things,  as  far  as  they  are  indeed  good  for  us,  have  we 
by  an  access  to  God  in  Christ.  Such  have  a  companion 
ready  in  all  their  solitudes  ;  a  counsellor  in  all  their  doubts ; 
a  comforter  in  all  their  sorrows  ;  a  supply  in  all  their 
wants  ;  a  support  under  all  their  burdens  ;  a  shelter  in  all 
their  dangers  ;  strength  for  all  their  performances  ;  and 
salvation  ensured  by  a  sweet  undeceiving  earnest.  "What  is 
heaven  but  an  everlasting  access  to  God  ?  and  present 
access  is  a  pledge  of  it."  And  as  he  had  devout  and  con- 
fident recourse  to  the  throne  of  grace,  so  he  was  an  alert 
and  thankful  observer  of  those  providences  which  answered 
prayer.  He  would  say  that  the  good  things  of  God's  chil- 
dren "  are  not  dispensed  out  of  the  basket  of  common  provi- 
dence, but  out  of  the  ark  of  the  covenant  f  and  "  those 
mercies  are  the  sweetest  which  are  seen  growing  upon  the 
root  cf  a  promise."  Like  his  cotemporary  in  Scotland, 
Thomas  Boston,  his  diary  is  full  of  recognitions  of  God's 
superintending  care  and  kind  interposing  hand.  Gratitude 
for  mercies  was  constantly  irradiating  his  path  and  sweeten- 
ing his  spirit  ;  and  if  he  sometimes  sought  the  prayers  of 
his  friends,  he  also  sought  the  help  of  their  praises.  On 
special  occasions  he  invited  them  to  his  house  to  join  in 
thanksgiving  for  recent  deliverances  or  distinguishing 
favours.  "  0  magnify  the  Lord  with  me  ;  let  us  exalt  Ins 
name  together." 


34 


LTFE  OF  MATTHEW  HENRY. 


In  a  pre-eminent  degree  Mr.  Henry  possessed  a  spiritual 
mind  ;  and  of  that  spirituality  one  great  secret  was  his 
devout  and  delighted  observance  of  the  Lord's  day.  On  it 
he  accumulated  all  the  endearment  and  veneration  of  a 
grateful  and  conscientious  spirit,  and  in  it  he  collected 
patience  and  impulse  for  the  days  to  come.  To  him  the 
Sabbath  was  like  a  reservoir  on  the  summit  of  a  hill. 
He  was  sure  that  if  this  day  were  filled  with  heavenly 
things  it  would  send  down  its  bright  and  refreshing  streams 
through  all  the  week. 

The  better  to  "fix  his  heart,"  and  help  his  memory, 
he  kept  an  occasional  journal.  As  affording  the  most  inti- 
mate view  of  his  character,  we  may  give  a  few  extracts 
from  it. 

<£June  23,  1696. — This  afternoon  about  three  o'clock, 
my  father's  servant  came  for  the  doctor,  with  the  tidings 
that  my  dear  father  was  taken  suddenly  ill.  I  had  then 
some  of  my  friends  about  me,  and  they  were  cheerful 
with  me  ;  but  this  struck  a  damp  upon  all.  I  had  first 
thought  not  to  have  gone  till  the  next  day,  it  being  some- 
what late  and  very  wet,  and  had  written  half  a  letter  to 
my  dear  mother,  but  I  could  not  help  going  ;  and  I  am 
glad  I  did  go,  for  I  have  often  thought  of  that,  2  Kings 
ii.  10.  'If  thou  see  me  when  I  am  taken  up  from  thee/ 
&c.  The  doctor  and  I  came  to  Broad  Oak  about  eight 
o'clock,  and  found  him  in  great  extremity  of  pain;  nature, 
through  his  great  and  unwearied  labours,  unable  to  bear 
up,  and  sinking  under  the  load.  As  soon  as  he  saw  me 
he  said,  '  Oh  son,  you  are  welcome  to  a  dying  father ;  I 
am  now  ready  to  be  offered  up,  and  the  time  of  my  de- 


LIFE  OF  MATTHEW  HENRY. 


35 


parture  is  at  hand.'  A  little  after  midnight,  my  mother 
holding  his  hands  as  he  sat  in  bed,  and  I  holding  the 
pillow  to  his  back,  he  very  quietly  and  without  any  strug- 
gling, groan,  or  rattling,  breathed  out  his  dear  soul  into 
the  hands  of  the  Lord  Jesus  Christ,  whom  he  had  faith- 
fully served." 

"  July  1. — There  are  some  things  I  would  more  parti- 
cularly engage  myself  to  upon  this  providence. 
"1.  To  be  more  grave  and  serious. 

"  2.  To  be  more  meek  and  humble,  cautious  and  candid, 
because  these  were  the  graces  that  my  dear  father  was 
eminent  for,  and  God  owned  him  in  them,  and  men 
honoured  him  for  them.  1  am  sensible  of  too  much 
hastiness  of  spirit.  I  would  learn  to  be  of  a  cool,  mild 
spirit. 

"  3.  To  be  more  diligent  and  industrious  in  improving  my 
time,  for  I  see  it  is  hasting  off  apace,  and  I  desire  to  have 
it  filled  up,  because  I  see  I  must  shortly  put  off  this  my 
tabernacle,  and  there  is  no  working  in  the  grave." 

H  Oct.  18, 1697.— Through  the  good  hand  of  my  God  upon 
me  I  have  finished  my  thirty-fifth  year — one  half  of  the 
age  of  man.  It  is  now  high  noon  with  me,  but  my  sun  may 
go  down  at  noon.  I  was  affected  this  morning  when  alone, 
in  thinking  what  I  was  born — a  rational  creature,  a  help- 
less creature,  and  a  sinful  creature.  Where  I  was  born — 
in  the  church  of  God,  in  a  land  of  light,  in  a  house 
of  prayer.  What  I  was  born  for — to  glorify  God  my 
Maker,  and  prepare  to  get  to  heaven." 

"Jan.  1,  1701. — Being  more  and  more  confirmed  in  my 
belief  of  the  being  and  attributes  of  God,  of  the  mediation 


36 


LIFE  OF  MATTHEW  HENRY. 


of  the  Lord  Jesus  Christ  between  God  and  man,  and  of 
the  reality  and  weight  of  invisible  things  ;  and  being  more 
and  more  satisfied  that  this  is  the  true  grace  of  God 
wherein  I  stand  ;  I  do  solemnly  resign  and  give  up  my 
whole  self  to  God  in  Jesus  Christ.    I  commit  my  soul 
and  all  the  concerns  of  my  spiritual  state  to  the  grace 
of  God,  and  to  the  word  of  his  grace,  subjecting  myself 
to  the  conduct  and  government  of  the  blessed  Spirit,  and 
to  his  influences  and  operations,  which  I  earnestly  desire 
and  depend  upon  for  the  mortifying  of  my  corruptions, 
the  strengthening  of  my  graces,  the  furnishing  me  for  every 
good  word  and  work,  and  the  ripening  of  me  for  heaven. 
I  commit  my  body  and  all  the  concerns  of  my  outward 
condition  to  the  providence  of  God,  to  be  ordered  and 
disposed  by  the  wisdom  and  will  of  my  Heavenly  Father. 
Not  knowing  the  things  which  may  befall  me  this  year, 
I  refer  myself  to  God.     Whether  it  shall  be  my  dying 
year  or  no,  I  know  not ;  but  it  is  my  earnest  expectation 
and  hope  that  the  Lord  Jesus  Christ  shall  be  magnified 
in  my  body,  whether  it  be  by  life  or  death,  by  health  or 
sickness,  by  plenty  or  poverty,  by  liberty  or  restraint,  by 
preaching  or  silence,  by  comfort  or  sorrow.  Welcome, 
welcome,  the  will  of  God,  whatever  it  be." 

"Oct.  18,  1701. — I  have  thought  much  this  day  what  a 
great  variety  of  cross  events  I  am  liable  to  while  in  the 
body,  and  how  uncertain  what  may  befall  me  in  the  next 
year  of  my  life  ;  pain,  or  sickness,  or  broken  bones,  loss  in 
my  estate,  death  of  dear  relations,  reproach,  divisions  in  the 
congregation,  public  restraints  and  troubles  :  my  fortieth 
year  may  be  as  Israel's  was,  the  last  of  my  sojourning  in  this 


LIFE  OF  MATTHEW  HEXRY. 


37 


wilderness.    The  worst  of  evils  would  be  sin  and  scandal. 
The  Lord  keep  me  from  that,  and  fit  me  for  any  other." 

"Dec.  31,  1703. — Unfixedness  of  thought,  a  wretched 
desultoriness,  Some  speak  of  time  well  spent  in  thinking  ; 
but  I  find  unless  in  speaking,  reading,  or  writing,  my  think- 
ing doth  not  turn  to  much  account.  Though  I  have  had 
comfort  in  some  broken  good  thoughts,  yet  I  can  seldom 
fix  my  heart  to  a  chain  of  them.  Oh  that  the  thought  of 
my  heart  may  be  forgiven  ! 

"  I  have  oft  bewailed  my  barrenness  in  good  discourse,  and 
unskilfulness  in  beginning  it,  and  coldness  of  concern  for 
the  souls  of  others  ;  and  in  reflection  on  this  year  I  find 
it  has  not  been  much  better.  I  bless  God  I  love  good  dis- 
course, and  would  promote  it,  but  I  want  zeal." 

"Jan.  1,  1705. — I  know  this  is  the  will  of  God,  even  my  , 
sanctification.  Lord,  grant  that  this  year  I  may  be  more  holy, 
and  walk  more  closely  than  ever  in  all  holy  conversation. 
I  earnestly  desire  to  be  filled  with  holy  thoughts,  to  be  car- 
ried out  in  holy  affections,  determined  by  holy  aims  and 
intentions,  and  governed  in  all  my  words  and  actions  by 
holy  principles.  Oh  that  a  golden  thread  of  holiness  may 
run  through  the  whole  web  of  this  year  ! 

"  I  know  it  is  the  will  of  God  that  I  should  be  useful,  and 
•  by  his  grace  I  will  be  so.  Lord,  thou  knowest  it  is  the 
top  of  my  ambition  in  this  world  to  do  good,  and  to  be  ser- 
viceable to  the  honour  of  Christ  and  the  welfare  of  precious 
souls.  I  would  fain  do  good  in  the  pulpit,  and  good  with 
my  pen  ;  and,  which  I  earnestly  desire  to  abound  more  in, 
to  do  good  by  my  common  converse." 

"Jan.  1,  1706. — I  know  not  what  the  year  shall  brim 


38 


LIFE  OF  5IATTHEW  KENRY. 


forth ;  but  I  know  it  shall  bring  forth  nothing  amiss 
to  me,  if  God  be  my  God  in  covenant ;  if  it  bring  forth 
death,  that  I  hope  shall  quite  finish  sin  and  free  me  from 
it.  Lord,  let  thy  servant  depart  in  peace,  according 
to  thy  word.  I  commit  my  family  to  my  heavenly 
Father,  to  God,  even  my  own  God,  my  Father's  God, 
my  children's  God.  Oh  pour  out  thy  Spirit  upon  my  seed, 
thy  blessing,  that  blessing  of  blessings,  upon  my  offspring, 
that  they  may  be  praising  God  on  earth  when  I  am  prais- 
ing him  in  heaven." 

"Dec.  31,  1707. — I  begin  to  feel  my  journey  in  my  bones, 
and  I  desire  to  be  thereby  loosened  from  the  world,  and 
from  this  body.  The  death  of  my  dear  and  honoured  mother 
this  year  has  been  a  sore  breach  upon  my  comfort ;  for  she 
was  my  skilful  faithful  counsellor  ;  and  it  is  an  intimation 
to  me  that  now,  in  the  order  of  nature,  I  must  go  next .... 
As  to  my  ministry  here,  Mr.  Mainwaring's  leaving  me  and 
his  wife  has  been  very  much  my  discouragement.  But 
Providence  so  ordered  it  that  Mr.  Harvey's  congregation 
are  generally  come  into  us,  or  else  we  began  to  dwindle, 
so  that  I  should  have  gone  on  very  heavily." 

"March  8,  1713,  London. — I  preached  Mr.  Rosewell's 
evening  lecture,  Ps.  89.  16,  1  The  joyful  sound.'  As  I  came 
home  I  was  robbed.  The  thieves  took  from  me  about  ten 
or  eleven  shillings.  My  remarks  upon  it  were, — 1.  What 
reason  have  I  to  be  thankful  to  God,  who  have  travelled  so 
much,  and  yet  was  never  robbed  before.  2.  What  a  deal 
of  evil  the  love  of  money  is  the  root  of,  that  four  men  would 
venture  their  lives  and  souls  for  about  half-a-crown  a-piece. 
3.  See  the  power  of  Satan  in  the  children  of  disobedience. 


LIFE  OF  MATTHEW  HENRY. 


39 


4.  See  the  vanity  of  worldly  wealth ;  how  soon  we  may  be 
stripped  of  it.    How  loose,  therefore,  we  should  sit  to  it." 

As  might  easily  be  surmised  from  the  extent  of  his 
writings,  Mr.  Henry  was  a  hard  student.    His  plan  was  to 
rise  early :  he  was  usually  in  his  study  at  five  o'clock,  some- 
times as  early  as  four;  and  except  the  hour  allowed  for 
breakfast  and  morning  worship,  remained  there  till  noon, 
often  till  four  in  the  afternoon.    Nothing  more  tried  his 
meek  and  patient  spirit  than  intrusions  on  his  studying 
time.    "  I  am  always  best  when  alone.    No  place  is  like 
my  own  study :  no  company  like  good  books,  especially  the 
book  of  God."    But  with  all  his  love  of  leisure  and  retire- 
ment he  was  no  hermit.    He  was  rich  in  friends.    He  was 
much  consulted  by  them ;  and  besides  an  extensive  corres- 
pondence, he  showed  his  interest  in  them  by  his  minute 
and  affectionate  intercessions.    "  How  sweet  a  thing  it  is 
to  pray,  minding  a  particular  errand."    That  errand  was 
often  some  conjuncture  in  the  history  of  a  friend,  or  a  friend's 
family.    And  nothing  leaves  a  softer  halo  round  his  memory 
than  his  filial  and  fraternal  piety.    His  conduct  was  a  rever- 
ential transcript  from  his  father's  bright  example ;  the  best 
tribute  which  love  and  veneration  can  render :  and  his  own 
life  was  a  sermon  on  the  text  which  he  selected  after  his 
beloved  mother  died,  "  Her  children  shall  rise  up,  and  call 
her  blessed."    He  and  his  sisters  grew  up  together  in  the 
holy  atmosphere  of  their  Broad  Oak  home;  and  though 
they  all  eventually  had  houses  of  their  own,  they  never 
knew  a  suspicion  or  a  quarrel,  a  dry  word  or  a  divided 
interest. 

When  the  first  volumes  of  his  Commentary  had  been 


40 


LIFE  OF  MATTHEW  HESRY. 


published,  and  3Ir.  Henry's  talents  as  a  divine  and  an  ex- 
positor were  known,  he  received  repeated  calls  to  come  and 
be  a  London  minister.  He  was  invited  to  succeed  Dr. 
Bates,  then  Mr.  Xathanael  Taylor,  then  Mr.  Spademan ;  but 
all  these  invitations  he  resolutely  and  successfully  refused. 
At  last  the  congregation  at  Hackney  made  an  onset  which 
he  could  no  longer  withstand.  After  a  year  of  hesitation 
and  painful  anxiety  he  agreed  to  go.  Among  many  con- 
siderations which  influenced  him,  the  two  following  were 
the  most  powerful : — "  There  is  manifestly  a  much  wider 
door  of  opportunity  to  do  good  opened  to  me  at  London 
than  is  at  Chester,  in  respect  to  the  frequency  and 
variety  of  week-day  occasions  of  preaching,  and  the  great 
numbers  of  the  auditors.  The  prospect  I  have  of  improving 
these  opportunities,  and  of  doing  good  to  souls  thereby,  is, 
I  confess,  the  main  inducement  to  me  to  think  of  removing 
thither. 

*  Though  the  people  at  Chester  are  a  most  loving  people, 
and  many  of  them  have  had,  and  have  an  exceeding  value 
for  me  and  my  ministry,  yet  I  have  not  been  without  my 
discouragements,  and  those  such  as  have  tempted  me  to 
think  that  my  work  in  this  place  has  been  in  a  great  mea- 
sure done :  many  that  have  been  catechised  with  us,  have 
left  us,  and  very  few  have  been  added  to  us." 

It  was  on  the  18th  of  May,  1712,  that  Mr.  Henry  began 
his  labours  at  Hackney.  He  was  in  his  fiftieth  year,  and 
had  been  five  and  twenty  years  at  Chester.  He  found 
abundance  of  that  occupation  to  which  he  had  looked  for- 
ward with  such  desire,  having  opportunities  of  preaching 
almost  every  day  of  the  week,  and  sometimes  twice  or  thrice 


LIFE  OF  MATTHEW  FIEXRY. 


41 


on  the  same  day.  And  probably  it  was  in  this  way  that  he 
accomplished  most ;  for  his  Hackney  congregation  was  not 
large.  He  found  only  a  hundred  communicants.  It  was 
not  a  lively  period  in  the  history  of  religion  anywhere,  and 
the  London  churches  widely  shared  the  spiritual  torpor 
which  soon  after  his  decease  transformed  the  Presbyterian 
chapel  at  Chester  into  a  Unitarian  meeting-house. 

On  leaving  his  former  flock  Mr.  Henry  promised  to  visit 
them  once  a  year.  In  the  summer  of  1713  he  fulfilled  that 
promise,  and  again  in  May,  1714,  he  quitted  Hackney  for  the 
same  purpose.  The  two  last  Sabbaths  of  this  visit  were  em- 
ployed on  the  texts,  "  There  remaineth  a  rest  for  the  people 
of  God,"  and,  "  Let  us  fear  lest  a  promise  being  left  us  of 
entering  into  his  rest,  any  of  you  should  seem  to  come  short 
of  it."  That  rest  was  nearer  than  he  knew.  On  Monday, 
June  21,  he  set  out  on  his  return  to  London.  He  was 
engaged  to  preach  at  Nantwich  on  the  way.  His  horse 
threw  him,  but  he  denied  that  he  had  sustained  any  injury. 
Accordingly,  he  preached  on  Prov.  xxxi.  18;  but  every  one 
noticed  that  he  was  not  so  lively  as  usual.  He  was  short, 
and  afterwards  very  heavy  and  sleepy.  He  asked  his  friends 
to  pray  for  him,  "  for  now  I  cannot  pray  for  myself."  He 
remarked,  "  Sin  is  bitter,"  and  said,  "  I  bless  God  I  have 
inward  supports."  But  he  was  soon  seized  with  apoplexy, 
and  at  eight  on  the  following  morning,  June  22,  he  fell 
asleep. 

On  the  following  day  his  eldest  sister,  Mrs.  Savage,  has 
this  entry  in  her  journal : — 

"  Wednesday.  June  23. — I  went  to  the  place  to  take  leave 
of  the  deal*  earthen  vessel,  in  which  was  lodged  such  a 


42 


LIFE  OF  MATTHEW  HEXRY. 


treasure,  and  shall  always  remember  there  was  nothing  of 
death  to  be  seen  in  his  face,  but  rather  something  of  a  smile. 
How  is  the  gold  become  dim,  and  the  fine  gold  changed ! 
That  head,  that  hand  so  fitted  for  service,  now  cold  and 
moveless.     Lord,  what  is  man,  the  greatest,  the  best  ? 
When  God  bids  Moses  go  up  and  die  on  Mount  Nebo,  it  is 
observable  he  adds,  1  As  Aaron  thy  brother  was  gathered 
to  his  people.'    Sure  this  should  mind  me  of  my  own  dis- 
solution, as  sprung  from  the  same  good  olive,  and  spending 
our  childhood  together  in  much  comfort  and  pleasure,  under 
that  dear  and  benign  shadow.    I  have  reason  to  think  he 
loved  me  the  best  of  all  his  sisters,  and  it  is  with  satisfac- 
tion I  think  of  the  love  I  had  for  him,  and  the  great  unity 
that  was  amongst  us  then,  so  that  I  do  not  remember  one 
angry  or  unkind  word  betwixt  us.    Though  I  well  remem- 
ber that  I  have  thought  my  dear  mother  had  most  tender- 
ness and  love  for  my  brother,  yet  I  was  so  far  from  envying 
for  his  sake,  that  I  complied  with  her,  and  loved  him  with 
a  pure  heart  fervently.    I  remember  the  many  cares  and 
fears  I  had  for  him  when  he  was  ill  of  a  fever  at  London, 
at  Mr.  Doolittle's,  and  the  strong  cries  and  tears  I  offered 
in  secret  to  my  heavenly  Father,  accompanied  with  a  pur- 
pose of  a  particular  act  of  religion  that  I  would  be  found 
in,  if  God  should  hear  prayer  for  him,  and  spare  him  to  us, 
greatly  dreading  how  my  dear  parents  could  bear  the  stroke. 
God  was  graciously  pleased  then  to  hearken  to  our  petitions, 
and  give  him  to  us  again ;  but,  after  a  time,  my  good  pur- 
poses (to  my  shame)  proved  abortive." 

u  Friday,  June  25. — We  gathered  up  the  mantle  of  this 
dear  Elijah,  took  the  remains  to  Chester,  lodged  them  in 


LIFE  OF  MATTHEW  HENRY. 


43 


the  silent  tomb,  1  the  house  appointed  for  all  living.'  We 
laid  him  in  Trinity  Church,  by  his  dear  first  wife,  accom- 
panied with  a  vast  crowd  desiring  to  pay  their  tribute  to 
his  blessed  memory." 

In  1687  Mr.  Henry  married  Miss  Hardware,  a  young 
lady  remarkable  for  her  beauty  and  piety ;  but  when  they 
had  been  only  eighteen  months  united  she  was  seized 
with  the  small-pox,  and  died.  His  second  wife  was  Miss 
Warburton,  of  Grange,  the  virtuous  daughter  of  a  respected 
family.  By  this  marriage  a  son  and  five  daughters  sur- 
vived him.  The  son  inherited  the  estate  of  Grange,  and 
assumed  the  maternal  name.  It  is  feared  that  he  did  not 
inherit  his  father's  piety.  For  some  time  he  represented 
the  city  of  Chester  in  Parliament. 

By  his  sermons,  and  his  abundant  personal  labours, 
Matthew  Henry  served  his  generation ;  by  his  industrious 
and  ingenious  pen  he  has  done  a  service  to  the  world. 
From  time  to  time  he  published  tracts  and  treatises,  which 
met  with  some  attention  even  in  that  drowsy  age,  and 
many  of  which  have  been  highly  valued  since.  The 
"  Pleasantness  of  a  Religious  Life"  has  been  often  repub- 
lished, and  no  treatise  on  the  Lord's  Supper  is  better  known 
or  prized  than  the  "Communicant's  Companion."  The 
present  volume  contains  other  specimens  of  his  practical 
theology,  which,  though  they  have  not  gone  into  oblivion, 
have  not  got  into  the  wide  circulation  to  which  their  solid 
worth  and  earnestness  entitle  them.  In  reading  his  "  Direc- 
tions for  Daily  Communion  with  God,"  the  interest  and 
profit  of  the  perusal  will  be  augmented  by  remembering 
that  it  was  his  own  daily  effort  to  "  walk  with  God." 


44 


LIFE  OF  MATTHEW  HENRY. 


However,  these  and  all  his  other  treatises — enough  to 
engross  the  leisure  hours  of  any  other  pastor,  if  not  to  im- 
mortalize any  other  divine — were  incidental  efforts  on  the 
part  of  this  herculean  student,  and  mere  episodes  in  a 
colossal  undertaking.  His  industry,  piety,  and  sanctified 
genius,  have  left  their  peerless  memorial  in  "  An  Exposition 
of  the  Old  and  New  Testament ; "  and  like  the  Penseroso, 
and  other  poems,  which  are  read  with  double  interest  be- 
cause their  author  wrote  "  Paradise  Lost,"  the  following 
tracts,  if  excellent  themselves,  should  be  read  with  keener 
expectation  by  those  who  remember  that  their  author  wrote 
Henry's  Exposition. 

It  is  with  literary  monuments  as  with  architectural  tro- 
phies ;  we  like  not  only  to  know  who  reared  them,  but  how 
they  went  to  work,  and  we  would  be  glad  to  learn  how  far 
they  enjoyed  their  labour,  and  what  were  their  emotions 
when  the  task  was  done.  Kennicott's  process  in  collating 
the  Hebrew  text,  and  Johnson's  operations  in  compiling 
his  mighty  Lexicon,  are  among  the  most  interesting  curiosi- 
ties of  literature,  and  few  passages  in  autobiography  are 
more  thrilling  than  those,  for  instance,  in  which  Gibbon 
records  his  moon-light  musings  when  the  "Decline  and 
Fall"  was  finished,  and  Pollok  describes  the  rapture  in 
which  he  completed  the  "  Course  of  Time."  Few  achieve- 
ments can  be  so  Vast  as  a  continuous  commentary  on  the 
Bible.  We  are  therefore  grateful  to  Dr.  Adam  Clarke's 
biographer  for  telling  us  how,  during  the  forty  years  that 
his  book  was  m  building,  he  would  sometimes  be  so  absorbed 
that  lie  did  not  observe  the  knock  at  the  study-door,  but 
was  discovered  on  his  bended  knees  with  the  pen  in  his 


LIFE  OF  MATTHEW  HENRY. 


45 


hand  and  the  paper  before  him ;  and  how,  when  the  last 
sentence  was  written,  he  led  his  son  into  the  library,  and 
surprised  him  by  the  new  spectacle  of  the  great  table, 
cleared  of  all  its  folios,  and  nothing  but  a  Bible  remaining. 
"  This,  Joseph,  is  the  happiest  period  I  have  enjoyed  for 
years.  I  have  written  the  last  word.  I  have  put  away  the 
chains  that  would  remind  me  of  my  bondage.  And  there 
have  I  returned  the  deep  thanks  of  a  grateful  soul  to  the 
God  who  has  shown  me  such  great  and  continued  kind- 
ness." And  we  can  sympathize  with  his  family,  who, 
sharing  in  his  emancipation,  testified  their  joy  by  present- 
ing him  with  a  silver  vase.  And  it  exceedingly  enhances 
our  interest  in  Scott's  Notes,  when  we  remember  the  cir- 
cumstances of  bodily  suffering  and  financial  anxiety  in 
which  they  were  written,  and  if  we  sometimes  deem  them 
common-place  or  meagre,  we  rebuke  our  discontent  by 
asking,  "  llow  could  they  be  better  when  the  press  was 
always  clanking  at  his  heels,  and  he  often  rose  from  a  bed 
of  sickness  to  write  them  1 "  Matthew  Henry  did  not  live 
to  finish  his  great  undertaking,  but  to  the  research  of  his 
biographer,  we  are  indebted  for  some  interesting  particu- 
lars regarding  the  commencement  and  progress  of  the 
work.  It  was  a  labour  of  love,  and  like  the  best  produc- 
tions of  the  pen,  flowed  from  the  abundance  of  the 
author's  mind.  The  commentary  was  all  in  Matthew 
Henry  before  a  word  of  it  was  written  down.  In  his 
father's  house,  as  we  have  seen,  the  Bible  was  expounded 
every  day,  and  he  and  his  sisters  had  preserved  ample  notes 
of  their  father's  terse  and  aphoristic  observations.  Then 
during  his  own  Chester  ministry  he  went  over  more  than 


4<3 


LIFE  OF  MATTHEW  HENRY. 


once  the  whole  Bible  in  simple  explanations  to  his  peo  pie. 
Like  the  Spartan  babe  whose  cradle  was  his  father's  shield, 
it  would  be  scarcely  a  figure  to  say  that  the  Bible  was  the 
pillow  of  his  infant  head,  and  familiar  with  it  from  his  most 
tender  years,  it  dwelt  richly  in  him  all  his  days.  It  was 
the  pivot  round  which  his  meditations,  morning,  noon,  and 
evening,  turned,  and  whatever  other  knowledge  came  in 
his  way,  he  pounced  on  it  with  more  or  less  avidity  as  ii 
served  to  elucidate  or  enforce  some  Bible  saying.  What 
has  been  remarked  of  an  enthusiast  in  Egyptian  anti- 
quities— that  he  had  grown  quite  pyramidal — may  be 
said  of  the  Presbyterian  minister  at  Chester ;  he  had  grown 
entirely  biblical.  He  had  no  ideas  which  had  not  either 
been  first  derived  from  Scripture,  or  afterwards  dissolved 
in  it.  And  as  his  shrewd  sense,  his  kindly  nature,  his 
devotional  temperament,  and  his  extensive  information 
were  all  thoroughly  scripturalized,  it  needed  no  forcing  nor 
straining.  It  was  but  to  draw  the  spigot,  and  out  flowed 
the  racy  exposition.  "  The  work  has  been  to  me  its  own 
wages,  and  the  pleasure  recompense  enough  for  all  the 
pains." 

Much  was  incidentally  jotted  down,  and  the  materials 
lay  affluent  about  him,  before  he  commenced  writing  for 
the  press.  It  was  the  advice  of  the  Rev.  Samuel  Clarke 
and  other  friends  which  moved  him  to  begin,  and  the  fol- 
lowing entry  in  his  journal  announces  the  commencement 
of  the  work.  "Nov.  12,  1704.  This  night,  after  many 
thoughts  of  heart,  and  many  prayers  concerning  it,  I  began 
my  Notes  on  the  Old  Testament.  It  is  not  likely  I  shall 
live  to  finish  it,  or  if  I  should,  that  it  should  be  of  public 


LIFE  OP  MATTHEW  HENRY. 


47 


service,  for  I  am  not  par  negotio;  yet  in  the  strength  of 
God,  and  I  hope  with  a  single  eye  to  his  glory,  I  set  about 
it,  that  I  may  endeavour  something  and  spend  my  time  to 
some  good  purpose,  and  let  the  Lord  make  what  use  he 
pleaseth  of  me.  I  go  about  it  with  fear  and  trembling,  lest 
I  exercise  myself  in  things  too  high  for  me.  The  Lord  help 
me  to  set  about  it  with  great  humility."  Yes, — "  Fear  and 
trembling,"  and  "  many  prayers," — these  are  the  secret  of 
its  success.  All  the  author's  fitness,  and  all  his  fondness 
for  the  work  would  have  availed  little,  had  not  the  Lord 
made  it  grow.  In  September,  1706,  he  finished  the  Penta- 
teuch, and  on  the  21st  of  November  that  year  he  writes: 
"  This  evening  I  received  a  parcel  of  the  Exposition  of  the 
Pentateuch.  I  desire  to  bless  God  that  he  has  given  me  to 
see  it  finished.  I  had  comfort  from  that  promise,  '  Thou 
shalt  find  favour  and  good  understanding  in  the  sight  of  God 
and  man.'  "  That  volume  came  out  separately,  and  though 
near  her  eightieth  year,  his  mother  lived  to  see  it,  and, 
scarcely  hoping  to  read  all  the  volume,  the  good  old  lady 
began  with  Deuteronomy.  Every  second  year  produced 
another  volume,  till  April  17th,  1714,  he  records:  "  Finished 
Acts,  and  with  it  the  fifth  volume.  Blessed  be  God  that 
]  has  helped  me  and  spared  me.  All  the  praise  be  to  God." 
Two  months  after  he  ceased  from  all  his  labours,  and  Dr. 
Evans  and  others  took  up  the  fallen  pen.  They  com- 
pleted a  sixth  volume,  but  did  not  continue  "Matthew- 
Henry." 

The  zest  with  which  he  began  lasted  all  along.  So  dear 
was  the  employment  that  it  was  not  easy  to  divert  him 
from  it,  and  each  possible  moment  was  devoted  to  it.  Even 


45 


LITE  OP  MATTHEW  HILSRY. 


when  routed  from  slumber  by  illness  in  the  family,  his  eye 
would  brighten  at  the  sight  of  it,  and1  he  would  draw  in 
his  studying-chair  -  to  do  a  little  at  the  exposition."  What 
he  says  in  the  preface  to  the  Prophecies— his  least  success- 
ful volume — will  awaken  the  fellow-feeling  of  the  reader, 
and  remind  him  of  Bishop  Home's  touching  farewell  to  the 
Book  of  Psalms.  "The  pleasure  I  have  had  in  studying 
meditating  on  those  parts  of  these  prophecies  which  are 
plain  and  practical,  and  especially  those  that  are  evangelical, 
has  been  an  abundant  balance  to  and  recompense  for  the 
harder  tasks  we  have  met  with  in  other  parts  that  are  more 
obscure.  In  many  parts  of  this  field  the  treasure  must  be 
digged  for.  as  that  in  the  mines ;  but  in  other  parts  the 
surface  is  covered  with  rich  and  precious  products,  with 
corn  and  flocks,  and  of  which  we  may  say,  as  was  said  of 
Noah,  'These  same  have  comforted  us  greatly  concerning 
our  work,  and  the  toil  of  our  hands,"  and  have  made  it  very 
pleasant  and  delightful  God  grant  it  may  be  no  less  so  to 
the  readers." 

It  would  be  easy  to  name  commentators  more  critical, 
more  philosophical,  or  more  severely  erudite ;  but  none  so  suc- 
cessful in  making  the  Bible  understood.  And  the  question 
with  sensible  readers  will  always  be,  not.  What  did  the  com- 
mentator bring  to  the  Bible !  but.  What  did  he  bring  out  of 
it !  And  tried  by  this  test,  Henry  will  bear  the  perpetual 
palm.  His  curious  inferences,  and  his  just  though  ingenious 
"NoteTs,  are  such  as  could  only  have  occurred  to  one 
mighty  in  the  Scriptures,  and  minute  in  the  particular  text ; 
and  to  the  eager  Bible-student,  they  often  present  them- 
selves with  as  welcome  surprise  as  the  basket  of  unexpected 


LIFE  OP  MATTHEW  HEXRY. 


49 


ore  which  a  skilful  miner  sends  up  from  a  deserted  shaft. 
Nor  dare  we  admire  them  the  less  because  detected  in  pas- 
sages where  our  duller  eye  or  blunter  hammer  had  often 
explored  in  Tain.  On  the  other  hand  it  is  possible  to  name 
some  who  have  commented  more  fully  on  particular  books ; 
but  most  of  them  are  something  more  than  expositions. 
They  are  homiletic  notes  and  expositor}-  dissertation 
In  the  language  of  quaint  old  Berridge,  a  preacher  is 
a  "  Gospel-baker."  In  the  same  idiom,  a  commentator 
should  be  a  "  Bible-miller."  Bread-corn  must  be  bruised ; 
and  it  is  the  business  of  the  skilful  interpreter  to  give 
nothing  but  the  text  transformed — bread-corn  in  the  guise 
of  flour.  This  was  what  Matthew  Henry  did,  and  he  left 
it  to  u  Gospel-bakers"  to  add  the  salt  and  leaven,  or  may- 
hap the  sugar  and  the  laurel-leaf,  and  make  a  sermon  or 
an  essay  as  the  case  might  be. 

To  its  author  the  exposition  was  a  blessed  toil;  but 
he  could  not  foresee  the  wide  acceptance  and  growing  favour 
which  awaited  it.  He  could  not  anticipate  that  the  most 
powerful  minds  of  after-ages  should  be  its  most  ardent  ad- 
mirers, or  that  the  panegyrics  should  be  passed  on  it  which 
we  know  that  Ryland,  and  Hall,  and  Chalmers  have  pro- 
nounced. Still  less  could  it  occur  to  him  that  t1Te  kindness 
with  which  cotemporaries  received  it  should  be  a  hundred- 
fold exceeded  by  a  generation  so  festidious  an i  boofc-sw- 
feited  as  our  own.  But  could  its  subsequent  history  have 
been  revealed  to  his  benignant  eye,  the  circumstance  which 
would  have  elicited  the  gladdest  and  most  thankful  sparkle 
would  have  been  to  behold  it  in  thousands  '.in 
families,  the  Sabbath-companion  and  the  household  book. 

D 


50 


LTFE  OP  MATTHEW  HENRY. 


It  is  not  only  through  the  glass  doors  of  stately  book-cases 
that  its  gilt  folios  shine,  nor  on  the  study-shelves  of  manses 
and  evangelical  parsonages  that  its  brown  symbol  of  ortho- 
doxy may  be  recognised ;  but  in  the  parlour  of  many  a  quiet 
tradesman,  and  the  cupboard  of  many  a  little  farmer,  and 
on  the  drawers-head  of  many  a  mechanic  or  day-labourer, 
the  well-conned  quartos  hold  their  ancestral  station,  them- 
selves an  abundant  library,  and  hallowed  as  the  heirloom 
of  a  bygone  piety.  In  the  words  of  a  beloved  friend,  who 
has  done  much  for  Henry's  Commentary,  "  It  has  now 
lasted  more  than  one  hundred  and  thirty  years,  and  is  at 
this  moment  more  popular  than  ever,  gathering  strength 
as  it  rolls  down  the  stream  of  time ;  and  it  bids  fair  to  be 
The  Comment  for  all  coming  time.  True  to  God,  true  to 
nature,  true  to  common  sense,  and  true  to  the  text,  how 
can  it  ever  be  superseded  1  Waiting  pilgrims  will  be  read- 
ing it  when  the  last  trumpet  sounds,  Come  to  judgment." 


FROM  THE  FUNERAL  SERMONS 


ON  THB 

DEATH  OF  THE  REV.  MATTHEW  HENRY. 


BY 

DANIEL  WILLIAMS.  D.D..  AND  REV.  W.  TONG. 


FROM  SERMON  BY  D.  WILLIAMS,  I>.D. 
****** 
All  of  you  must  die,  "  it  is  appointed."  You  shall  die 
when,  and  where,  and  how  the  Lord  pleaseth,  whether  you 
consent  or  not.  But  would  you  find  death  unstung,  and 
friendly?  Would  you  have  Christ  receive  your  departing 
souls,  to  fit  them  for,  and  admit  them  into,  the  heavenly 
mansions?  Would  you  find  it  a  release  from  all  that  is 
grievous,  and  to  be  a  "joyful  entrance  into  the  everlasting 
kingdom  of  your  Saviour?"  Then  live  unto  the  Lord. 
These  are  inseparably  joined  by  the  gospel  constitution.  Oh 
ask  then,  to  whom  do  you  live,  is  it  to  God  or  the  devil  % 
After  what  do  you  walk,  is  it  after  the  flesh  or  the  Spirit  ? 
This  is  your  seed-time ;  "  If  you  sow  to  the  Spirit,  you  shall 
reap  life  everlasting:  if  you  sow  to  the  flesh,  you  shall  o£ 
the  flesh  reap  corruption."  It  is  high  time  the  youngest  of 
you  should  begin  to  live  to  the  Lord,  for  you  may  die  in 
youth.    It  is  truest  wisdom  in  any  of  you  who  have  begun, 


52 


ON  THE  DEATH  OF  THE 


to  hold  on  to  the  end :  for  a  life  spent  to  the  Lord,  will  at 
death  end  in  happiness  to  yourselves,  and  great  comfort  to 
your  godly  friends. 

This  may  afford  some  allay  to  our  grief,  when  we  reflect 
on  the  very  afflictive  occasion  of  our  present  meeting,  viz. 
the  death  of  the  reverend,  lahorious,  and  useful  Mr.  Matthew 
Henry.  I  could  not  have  chosen  a  fitter  text,  for  it  was 
eminently  exemplified  in  him.  Few  ministers  so  acknow- 
ledged Christ's  propriety  in  them,  much  fewer  arrived  to 
an  equal  degree  of  activity  in  the  Lord's  service. 

He  was  the  son  of  two  eminent  saints,  who  were  the 
glory  of  Christ  in  their  day ;  and  their  character  has  emin- 
ently survived  in  his  life  and  temper,  as  in  the  account  of 
their  lives  which  he  published.  As  they  took  more  than 
ordinary  pains  in  his  education,  when  young,  so  they  re- 
ceived the  highest  pleasure  in  his  probity  and  usefulness  in 
their  aged  years.  Nor  did  God  give  a  testimony  to  their 
pious  care  in  making  it  successful  to  him  alone ;  but  gave 
them  the  comfort  of  seeing  all  their  grown  children  walk- 
ing in  their  integrity. 

God,  to  whom  "all  his  works  are  known  from  the  be- 
ginning," oft  lays  a  foundation  for  the  service  he  designs, 
by  fitting  persons  from  the  womb,  as  to  constitution  and 
genius,  in  great  variety ;  as  we  see  in  St.  Paul,  Luther, 
Melancthon,  &c. ;  in  like  manner,  having  determined  to  do 
great  things  by  our  deceased  brother,  gave  him  a  very  strong 
body,  without  which  his  labours  had  wasted  him  in  his 
youth ;  he  also  framed  the  organs  of  speech  to  the  advantage 
of  his  public  performances ;  his  fancy  was  lively,  his  memory 
retentive,  and  his  judgment  solid. 

Such  a  natural  capacity  rendered  him  capable  of  uncom- 
mon improvements,  and  being  cultivated  at  home,  and  at 
the  Reverend  Mr.  Doolittle's,  he  soon  signalized  himself  in 
all  the  useful  parts  of  learning  proper  to  his  designed  em- 
ployment, which  was  the  ministiy.  Having  finished  those 
preparatory  studies,  and  apprehending  that  the  knowledge 
of  the  laws  might  contribute  to  more  distinct  conceptions  of 
some  subjects  and  terms  in  theology,  he  applied  himself  for  I 


REV.  MATTHEW  HENRY. 


53 


some  time  to  that  study,  and  made  good  use  of  that  know- 
ledge in  several  of  his  composures. 

After  he  had  attained  what  he  proposed  to  himself  in 
the  Inns  of  Court,  he  set  himself  toward  entering  upon  the 
ministerial  work,  though  in  a  time  of  persecution!  He 
preferred  this  to  all  other  employs,  because,  as  himself 
often  suggested,  the  work  was  more  pleasant,  the  subject 
which  still  employed  the  mind,  more  helpful  to  promote 
a  heavenly  life,  and  the  power  of  religion  in  his  own  heart ; 
it  gave  the  best  opportunity  of  serving  Christ  in  his  great- 
est designs  on  earth,  and  of  benefiting  mankind  in  what 
most  concerned  them,  viz.  the  salvation  of  their  souls. 

In  order  to  his  undertaking  this  work  he  impartially 
studied  the  controversy  between  the  Established  Church  and 
the  Dissenters,  and  upon  the  maturcst  thoughts  he  chose 
to  be  a  Presbyterian  minister,  being  fully  persuaded  the 
cause  of  Christ  in  the  matters  debated  was  in  their  hands, 
and  for  this  resolved  to  embark  with  them,  notwithstand- 
ing the  reproach  and  hardships  to  which  he  might  be  ex- 
posed ;  for  it  was  not  egurch)  but  heaven,  to  which  he  directed 
his  course.  Yet,  with  his' non-conformity,  he  highly  es- 
teemed all  pious  conformists,  and  kept  up  a  Christian  charity 
towards  such  as  differed  from  him. 

Upon  the  evidence  of  his  eminent  gifts  and  graces,  with 
a  strong  propension  to  discharge  the  duties,  and  promote 
the  blessed  ends,  of  that  sacred  oilce,  he  was  regularly  in- 
vested in  it  by  fasting  and  prayer,  and  the  imposition  of 
the  hands  of  Presbyters. 

He  always  accounted  the  work  of  the  ministry  the  most 
honourable  employment ;  and  was  to  his  death  a  singular 
honour  to  it,  by  his  unwearied  diligence  and  exemplary 
conversation.  From  his  undertaking  the  service  of  Christ 
in  this  function,  the  business  of  his  life  was,  both  to  im- 
prove in  meetness  for  it,  and  to  "  fulfil  the  ministry  he  had 
received  of  the  Lord.'"  His  "  profiting  appeared  to  all,"  by 
being  able  on  the  sudden  to  perform  so  well  upon  any  sub- 
ject, and  thereby  he  commended  the  close  study  of  the 
Scriptures ;  for  the  whole  Bible  being  fixed  in  his  head,  as 


5-1 


ON  THE  DEATH  OP  THE 


well  as  heart,  facilitated  his  work  on  all  occasions.  Can 
the  most  invidious  point  to  the  man  alive,  of  whom  it  can 
be  more  justly-  said,  he  laboured  much  in  the  Lord  ?  If  you 
consider  how  oft  he  preached  you  must  wonder  how  he 
could  write  so  much.  But  if  you  reckon  how  many  books 
he  printed,  could  you  imagine  he  preached  so  frequently  ? 
What  time  must  be  laid  out  in  the  five  volumes  on  the 
Bible,  besides  many  other  valuable  books  and  printed 
sermons  ! 

Whilst  he  continued  pastor  in  Chester,  which  was  two- 
and-twenty  years,  he  filled  up  that  station  ■with  service  on 
Lord's  days  and  week  days :  besides  this,  he  laid  out  him- 
self in  the  adjacent  counties,  as  one  who  had  upon  him  the 
care  of  all  the  churches.  How  frequently  did  he  preach 
seven  or  eight  times  a  week ! 

Since  his  transplanting  to  this  place,  he  spent  himself 
here  and  in  the  city,  as  if  his  strength  were  miraculously 
supplied  to  do  much,  upon  a  foresight  that  his  time  was 
short.  And  of  this  he  seemed  to  have  some  presages  when 
he  assigned  it  as  an  apology  to  a  godly  person  who  cautioned 
him  against  over  doing  •  and  truly  some  such  impulse  was 
the  best  reason  he  had  to  give. 

Great  was  his  acceptance,  though  his  lot  was  to  be  in  an 
age  wherein  the  office  is  so  despised,  that  the  same  qualifi- 
cations which  commend  all  others  can  scarce  preserve  a 
minister  from  contempt.  But  Providence  peculiarly  smiled 
on  our  brother  in  this  respect,  though  he  neither  courted 
applause,  nor  sought  his  worldly  interest  by  flattery,  or 
other  unbecoming  methods.  What  gave  him  esteem  were 
his  integrity,  affableness,  the  triumph  of  grace  over  his 
passions,  forwardness  to  speak  well  of  all  and  ill  of  none, 
savoury  discourses  readily  fitted  to  all  occasions,  useful  and 
unwearied  labours,  and  a  readiness  to  serve  all,  with  a 
pleasant  acknowledgment  of  what  endowments  or  success 
any  others  were  blessed  with.  By  these  means  the  places 
were  full  where  he  was  employed,  persons  of  all  denomina- 
tions greatly  affected,  and  his  surprising  death  is  the  sub- 
ject of  universal  mourning. 


KLV.  MATTHEW  HEM4Y. 


50 


All  must  acknowledge  the  aptitude  of  liis  performances 
to  common  benefit.  Tims  he  studied,  and  accommodated 
his  labours  to  persons  of  all  ages.  Young  ones  he  cate- 
chised in  a  way  that  exceedingly  conduced  to  give  light, 
and  beget  an  affection  for  gospel  truths.  Early  religion  he 
warmly  pressed,  and  meltingly  invited  youth  to  close  with 
Christ  Jesus.  Such  as  were  converted  he  laboured  to  im- 
prove to  higher  degrees  of  grace,  and  an  exacter  walking. 
For  this  end  he  published  tracts,  wherein  most  of  the  heads 
of  practical  religion  are  treated  of  with  that  judgment,  as 
shows  his  acquaintance  with  the  power  of  godliness  and 
the  hearts  of  men.  His  words  were  decent,  though  familiar, 
and  his  proverbial  sentences  were  contrived  to  affect,  and 
retain  in  the  memory  some  important  truth.  If  it  be  ob- 
jected that  he  oft  made  use  of  Scripture  phrases  allusively, 
rather  than  in  their  proper  sense,  yet  it  must  be  granted 
some  pious  things  were  ever  gravely  expressed  by  those 
words ;  and  I  think  that  from  his  being  so  very  conversant 
in  Scripture  words,  they  first  presented  themselves  to  his 
mind,  when  the  matter  he  treated  of  would  be  aptly  ex- 
pressed thereby. 

Whether  he  prayed  or  preached,  it  was  with  such  a  fer- 
vour as  declared  his  heart  was  in  it,  and  that  he  was  em- 
ployed therein  from  the  vigorous  actings  of  his  faith  and 
love. 

As  he  earnestly  implored  the  presence  of  God  for  success, 
so  through  his  blessing  lie  found  it  granted  in  a  signal  man- 
ner. Many,  very  many,  were  converted  and  edified  by  his 
ministerial  labours.    These  are  now  his  crown. 

This  is  the  person  whom  God  has  taken  away  with  a 
stroke,  and  so  suddenly  as  not  to  allow  us  time  to  pray  for 
his  life.  You  can  hear  him  no  more,  nor  see  him  any  more, 
till  the  general  assembly.  He  is  cut  off,  at  the  age  of  fifty- 
two,  when  ripest  for  service. 

Need  I  call  you  to  lament  this  loss  ?  a  loss  so  great  that 
I  cannot  aggravate  it ;  so  extensive  that  I  scarce  know- 
where  to  begin  or  end.  A  tender  wife  has  lost  a  faithful 
affectionate  husband,  filling  up  that  relation  to  all  good 


rfi  DM  THE  1'EATH  OK  THE 

purposes.  Hopeful  children  deprived  of  the  kindest  of 
fathers ;  one  concerned  to  see  *  Christ  formed  in  them,"  and 
fitted  to  promote  their  welfare  in  every  respect.  You,  his 
people,  are  bereaved  of  a  faithful,  profitable  pastor,  whose 
place  is  not  easily  filled  up.  We  ministers  have  lost  a 
bright  example,  an  affectionate  brother,  a  general  assistant, 
as  occasion  offered;  a  man  whose  excessive  pains  must 
put  the  slothful  to  many  blushes.  The  loss  is  public,  we 
have  one  fewer  to  promote  the  kingdom  of  our  Lord,  and 
stand  in  the  gap  tc  avert  impending  judgments;  yea,  I  fear 
we  may  lament  the  tall  of  such  a  pillar  in  the  church,  as 
u  taken  away  from  the  evil  to  come." 

"\Ye  are  stupid  if  we  weep  not  for  ourselves.  But,  as  for 
his  part,  his  sudden  death  has  no  terror  attending  it,  for 
his  Lord  found  him  employed  as  the  wise  and  faithful  ser- 
vants whom  he  declareth  blessed.  He  had  preached  twice 
on  tiie  Lord's  day,  he  preached  also  on  Monday,  and  had 
appointed  to  do  the  same  on  Tuesday,  but  died  that  morn- 
ing ;  God,  by  death,  released  him  from  his  labours.  Sub- 
mission to  the  divine  will  only  could  have  reconciled  his 
active  soul  long  to  survive  his  work;  this  trial  God  pre- 
vented, by  not  suffering  him  to  live  one  day  beyond  Tiis 
labours.  But  the  rest  in  heaven  after  death  was  what  he 
longed  for.  and  it  seems  that  by  some  presage  he  appre- 
hended he  was  not  tar  from  this,  for  the  last  head  in  the 
last  book  he  published  is  this,  '*  Let  us  long  for  the  perfec- 
tion of  those  spiritual  pleasures  in  the  kingdom  of  glory." 
And  aids.  "  Our  love  to  God  in  this  world  is  a  love  in  mo- 
tion, in  heaven  it  will  be  a  love  at  rest ;  Oh  when  shall  that 
sabbatism  come,"  &c. 

His  present  happiness  yields  some  allay  to  our  sorrow ; 
but  yet  it  is  a  greater  relief  under  all  losses,  that  our  Lord 
is  the  King  eternal,  his  word  endureth  for  ever;  with  him 
is  the  residue  of  the  Spirit ;  he  has  wise  ends  in  this  sore 
dispensation,  and  can  make  it  work  for  good. 

That  this  end  may  be  attained,  be  all  of  you  attentive 
to  the  voice  of  God  by  this  rebuke,  and  comply  therewith. 

Lit  each  impartially  inquire,  whether  you  have  not  a 


REV.  MATTHEW  HENRY. 


57 


hand  in  removing  this  mercy,  by  your  forfeiture.  The 
death  of  very  useful  ministers,  especially  when  much 
needed,  is  generally  a  punishment  for  some  sins  of  those 
who  were  most  concerned  in  them.  Wherein  conscience 
points  to  any  guilt  neglect  not  repentance ;  and  apply  to 
the  blood  of  Christ  by  faith,  lest  even  a  worse  thing  come 
unto  you.  Again,  see  you  act  as  becomes  Christians  under 
this  providence. 

Let  the  afflicted  widow  trust  in  God,  as  able  to  fill  up 
the  place  of  the  deceased,  and  the  children  walk  worthy  of 
his  name,  and  not  depart  from  such  a  father's  ways,  as  too 
many  have  done  in  this  degenerate  age.  How  solemnly 
would  he  have  laid  this  charge  if  he  had  seen  them  about 
him  in  his  dying  agonies  S  Oh  may  they  find  the  return 
of  his  many  recorded  prayers ! 

You  who  here  attended  on  his  ministry,  see  you  live  the 
truths  he  dispensed,  for  you  are  accountable  for  great  ad- 
vantages :  Christ  will  not  account  them  good  servants  who 
gained  but  two  talents  when  they  received  five.  Nor  is  it 
proper  for  you  to  overlook  it ;  that  since  the  death  of  the 
eminent  Dr.  Bates,  you  have  lost  two  such  worthy  men,  as 
Mr.  Billio  and  Mr.  Henry,  in  the  midst  of  their  days,  and 
the  greatest  capacity  for  service. 

Many  observe  you,  and  your  influence  on  our  public 
interest,  as  Dissenters,  is  very  considerable.  Therefore  it  is 
your  concern,  unanimously,  to  get  a  well-qualified  pastor ; 
but  regard  sincerely  the  real  benefit  of  your  souls  in  che 
choice  you  make ;  for  if  lower  matters  govern  your  inclina- 
tions it  discovers  carnality  of  mind,  and  will  grow  more  so 
If  indulged  in  this  instance. 

We  ministers  are  hereby  called  to  double  our  care  in 
serving  the  designs  of  our  Lord ;  we  have  fewer  hands,  and 
may  soon  meet  with  harder  work.  The  aspect  of  things 
warns  us  to  apply  ourselves  to  get  more  wisdom,  faith,  and 
fortitude ;  that  we  may  neither  mistake  our  duty,  nor  trea- 
cherously desert  it,  in  the  greatest  trials. 

Finally,  It  is  incumbent  on  all  to  lay  to  heart  the  sudden- 
ness of  your  pastor's  death.    When  he  left  you  he  was 


58 


01*  THE  DEATH  OF  THE 


likelier  to  live  than  many  of  us,  and  no  symptom  of  any 
danger  till  within  a  very  few  hours  before  his  dissolution. 
We  must  be  stupid  unless  it  excite  us  to  pray,  "  Lord,  teach 
us  to  know  how  frail  we  are ! "  And  to  endeavour  so  to 
know  the  frailty  of  your  state  as  to  be  always  ready.  Oh 
get  oil  in  your  lamps,  and  those  lamps  trimmed :  he  that 
may  die  without  warning  has  reason  to  see  that  he  delay 
not  repentance,  nor  trifle  in  what  eternity  depends  on.  He 
"  who  applies  his  heart  to  wisdom,"  must  so  number  his 
days  as  to  finish  the  proper  business  of  every  day  in  its 
day ;  for  the  morrow  is  not  ours,  and  if  it  come,  its  own 
work  is  assigned  with  it. 

It  will  be  vain  to  wish  we  could  recall  past  time,  when 
conscience  represents  the  many  abuses  and  neglects  of  a 
past  life  now  ending.  The  summons  may  be  so  hasty  that 
you  have  not  many  moments  to  set  heart  or  house  in 
order. 

Therefore  take  care  that  your  pursuits  of  this  world  be 
not  excessive,  lest  you  be  arrested  by  that  voice,  "  Thou 
fool,  this  night  thy  soul  shall  be  required  of  thee."  When 
you  are  tempted,  remember,  you  may  be  cut  off  in  the  very 
act  of  sin,  as  Zimri  was.  Entertain  every  call  to  duty,  and 
opportunity  for  service  and  spiritual  benefit,  with  this 
thought,  there  is  no  working  in  the  grave,  where  I  must 
soon  be ;  "  the  night  cometh,  wherein  no  man  can  work." 

You  must  all  confess  that  you  cannot  die  safely  unless 
you  have  served  your  generation,  are  real  converts,  and  in 
temper  of  spirit  meet  for  heaven :  nor  can  you  die  comfort- 
ably, unless  your  graces  flourish,  your  fruit  abound,  and 
have  at  least  a  grounded  hope  of  your  interest  in  Christ, 
with  a  vital  sense  of  his  favour. 

These  are  too  great,  too  necessary,  and  too  difficult,  to 
be  postponed,  or  negligently  applied  to,  by  men  who  are 
"  crushed  before  the  moth."  The  greatest  haste,  and  the 
utmost  diligence,  are  scarce  enough  to  quiet  us,  when  we 
realize  how  much  depends  upon  a  life  subject  to  be  cut  oft" 
in  a  moment,  by  a  thousand  accidents.  Happiest  he  who 
soonest  enters  into  wisdom's  paths,  passeth  the  whole  time 


EEV.  MATTHEW  HENRT. 


59 


of  his  sojourning  here  with  the  most  solicitous  care  in  dis- 
charging all  present  duty,  and  improving  all  present  helps. 
This  is  the  way  to  finish  well. 

This  finishing  well  was  a  sentence  oft  made  use  of  by 
my  deceased  brother,  and  therefore  I  conclude  with  an  im- 
portunate desire  that  we  may  have  a  solemn  regard  there- 
to in  all  our  sacred  and  civil  transactions. 


FROM  SERMON  BY  THE  REV.  W.  TONG. 

■$(£■  "3fr  ^  ^ 

Let  us  live  in  the  well-grounded  hope  of  following  our 
godly  friends  to  heaven,  and  meeting  them  there,  and  being- 
together  for  ever  with  the  Lord ;  lay  the  ground-work  of 
such  hope  sure  and  strong,  for  the  superstructure  is  to 
reach  as  high  as  heaven ;  and  when  you  have  done  this, 
then  rejoice  in  hope.  I  know  nothing  that  can  better  sup- 
port your  spirits  under  the  loss  of  such  excellent  ones, 
than  a  lively  hope  of  a  speedy  meeting  again  in  a  better 
world  ;  the  time  of  separation  is  but  short,  yet  a  little  while 
and  you  shall  see  them  again ;  you  parted  in  sorrow,  you 
shall  meet  in  joy.  Perhaps  you  had  not  the  opportunity 
of  seeing  some  of  them  die,  of  closing  their  eyes,  and  bid- 
ding them  farewell:  but  that  shall  not  hinder  your  joyful 
meeting ;  and  how  will  you  then  welcome  each  other  in  a 
world  of  bliss,  and  wonder  to  see  how  much  you  are  all 
changed  for  the  better,  since  your  last  parting!  How  will 
you  congratulate  each  other  in  the  favour  of  your  blessed 
Lord,  who  has  washed  your  souls  so  clean,  and  made  them 
so  glad!  But  I  must  stop  my  thoughts  here,  that  are 
ready  to  run  out  beyond  bounds.  Comfort  yourselves  and 
one  another  with  these  things. 

I  know  I  speak  to  many  this  day  who  need  such  comforts. 
Here  is  a  great  congregation,  bereaved  of  a  most  faithful, 


GO 


ON  THE  DEATH  OF  THI' 


wise,  laborious  minister;  here  is  a  disconsolate  family, 
bereaved  of  one  of  the  most  exemplary  and  usefnl  relations 
that  I  ever  knew  any  family  blessed  with.  How  is  a  great 
blow  given  to  us  all!  The  death  of  Mr.  Henry  is  an 
universal  loss!    It  is  and  will  be  universally  lamented. 

Expect  not,  sirs,  that  I  should  enter  upon  the  particulars 
of  his  excellent  character;  very  much  has  been  said  of 
him  already  in  a  little  compass,  by  that  worthy  aged  min- 
ister, who  first  preached  to  you  on  this  mournful  occasion. 

I  hope  this  will  be  more  fully  done  in  an  account  of  his 
exemplary  life :  that  constant  diary  he  kept  will  furnish 
out  proper  and  excellent  materials,  besides  what  may  be 
added  from  the  observation  of  others. 

But  that  which  chiefly  restrains  me  now  is,  that  it  is 
needless  to  do  it  in  this  place ;  for  though  you  have  not 
enjoyed  him  much  above  two  years,  yet  in  that  time  you 
"  have  known  his  doctrine,  his  manner  of  life,  his  purpose, 
faith,  long-suffering,  charity,  and  patience,"  2  Tim.  iii.  10. 

And  who  has  not  known  him  1  His  works  praise  him 
in  the  gates,  and  will  do  so;  his  great  and  good  works 
from  the  pulpit,  from  the  press,  his  immense  labours, 
his  incredible  diligence  in  preaching,  in  expounding,  in 
writing,  his  care  of  all  the  churches :  he,  like  "  Demet- 
rius, had  a  good  report  of  all  men,  and  of  the  truth 
itself;  and  we  also  bear  witness,  and  ye  know  that  our 
witness  is  true,"  3  John  12. 

He  had  in  him  that  happy  mixture  of  excellent  gifts 
and  graces  that  seldom  meet  in  the  same  person,  and 
they  made  him  very  amiable  to  all  who  knew  him. 

In  him  you  had  the  happy  mixture  of  great  strength 
of  judgment  and  fervour  of  spirit.  Some  are  very  zea- 
lous, but  not  so  judicious;  others  judicious  but  not  so 
zealous:  he  was  both  a  burning  and  a  shining  light. 

In  him  you  had  a  true  greatness  of  soul,  mixed  with 
exemplary  modesty  and  humility;  nothing  in  him  ap- 
peared sordid  and  abject,  nothing  vain  and  supercilious. 

In  him  you  had  a  most  agreeable  cheerfulness,  with  a 
due  temperament  of  solidity  and  seriousness. 


REV.  MATTHEW  HENRY. 


01 


In  him  you  might  observe  a  strict  regard  to  the  dic- 
tates of  his  own  conscience,  joined  with  a  most  candid 
tenderness  to  those  who  differed  from  him. 

In  his  preaching  you  had  a  veiy  just  and  close  way 
of  thinking,  with  the  most  plain,  proper,  natural,  and  easy 
expression,  and  a  great  regard  to  the  honour  of  Christ 
and  free  grace,  joined  with  a  constant  endeavour  to  beat 
down  sin,  and  revive  the  power  and  practice  of  godliness. 

It  was  this  happy  conjunction  of  excellent  gifts  and 
graces,  that  made  him  live  so  much  desired,  and  die  so 
much  lamented. 

I  am  a  witness  of  that  tender  and  conscientious  con- 
cern with  which  he  left  his  old  and  dear  friends  at 
Chester,  and  of  that  comfort  and  satisfaction  he  had  in 
his  acceptance  and  usefulness  in  this  part  of  the  vine- 
yard. I  am  persuaded,  these  last  two  years  of  his  life 
and  labours  have  been  a  great  blessing  to  many  souls  in 
and  about  the  city  of  London. 

My  own  interest  in  his  acquaintance  and  friendship  for 
the  space  of  above  twenty-eight  years,  is  a  thing  of  too 
private  a  nature  to  mention  upon  so  solemn  an  occasion ; 
but  it  must  never  be  forgotten  by  me.  I  own  it  as  a  precious 
talent  put  into  my  hand,  and  to  be  accounted  for.  He  was 
a  most  cordial,  prudent,  faithful,  unalterable  friend ;  and  if 
a  passionate  affection  does  not  deceive  me,  I  think  verily 
I  shall  less  value  this  life  and  world,  since  he  is  gone 
from  it, 

The  death  of  this  faithful  servant  of  Christ  at  this  time 
is  a  very  dark  and  threatening  providence :  God  calls  us 
to  more  than  common  sorrow  by  it;  he  expects  we  should 
lay  it  to  heart ;  and  all  the  circumstances  of  it  considered, 
both  those  of  a  private  and  public  nature,  we  should  lay 
it  nearer  to  our  hearts  than  ordinary.  We  should  not  suffer 
it  to  pass  over  us  lightly ;  we  should  feel  our  loss,  and  fear 
the  displeasure  of  our  God,  and  tremble  because  of  the 
ark  of  God. 

But  yet  we  must  not  abandon  ourselves  to  inconsolable 
grief,  or  quarrel  with  God,  nor  despair  of  his  mercy  to  us. 


62 


ON  THE  DEATH  OP  THE 


As  for  the  broken  family,  I  am  persuaded  there  are  great 
mercies  in  store  for  them :  the  fatherless  children  are  left 
with  God,  and  he  will  keep  them  alive  ;  and  let  the  widow 
trust  in  him.  Though  God  in  this  sad  providence  seems  to 
have  spoken  against  them.  I  believe  he  will  earnestly  and 
affectionately  remember. them  still. 

I  know  no  ikniily  in  which  the  entail  of  the  covenant 
from  one  generation  to  another  has  more  evidently  appeared. 
I  know  no  family  more  enriched  with  a  large  stock  of 
treasure  of  prayers  by  religious  predecessors  on  both 
sides.  And  a  family  that  is  thus  rich  in  prayer,  is 
rich  in  the  promises  too,  while  the  present  branches  of 
it  adhere  to  the  covenant,  and  live  up  to  their  education ; 
and  we  rejoice  to  see  that  it  is  thus  with  them,  and 
daily  pray  for  their  growth  and  establishment  in  wisdom 
and  grace. 

And  for  this  afflicted  broken  congregation,  though  they 
ought  to  be  sensible  what  they  have  lost,  a  skilful  guide, 
and  a  faithful  helper  of  their  souls ;  one  who,  they  hoped, 
would  have  been  the  happy  instrument  of  great  good,  not 
only  to  themselves,  but  to  their  families;  one  that  was 
wonderfully  fitted  to  feed  the  lambs  of  the  flock,  and  took 
great  delight  in  that  part  of  his  work. 

Yet  let  them  not  distrust  the  care  of  the  great  Shepherd 
and  Bishop  of  their  souls.  This  place  and  people  have  been 
signally  owned  and  favoured  of  God,  from  one  time  to 
another.  In  the  mount.it  has  been  seen  that  God  has  pro- 
vided; and  we  hope  he  will  have  the  same  care  and  con- 
cern for  you  still.  And  the  great  respect  you  always  had 
for  your  faithful  ministers  while  they  were  with  you,  and 
the  true  Christian  generosity  with  which  you  have  treated 
their  families  when  they  have  been  gone,  gives  us  good  en- 
couragement that  the  presence  of  God  shall  be  the  glory  in 
the  midst  of  you;  and  that  you  shall  yet  have  a  pastor 
according  to  his  own  heart,  who  shall  carry  on  the  same 
work,  feed  you  with  the  same  sincere  milk  of  the  word,  and 
be  a  great  blessing  to  you,  and  the  rising  generation  among 
you. 


REV.  MATTHEW  HENRY. 


62 


And  though  the  church  of  God  in  general  feels  this  loss, 
and  laments  it  greatly,  that  this  your  minister  was  taken 
away  before  he  had  finished  the  great  undertaking,  his 
noble,  delightful  task,  the  Exposition  of  the  Bible;  yet  we 
have  all  cause  to  bless  God,  who  spared  him  so  long,  and 
helped  him  to  carry  it  on  so  far. 

It  is  the  observation  of  a  worthy  minister,  on  the  death 
of  a  person  of  great  note  in  all  the  churches,  who  had  a 
heart  enlarged  for  God,  and  bent  upon  doing  more  eminent 
service,  "  that  no  one  ever  finished  all  the  great  designs  he 
had  for  the  glory  of  God  in  this  world,  excepting  the  Lord 
Jesus  Christ.  He  indeed  could  say,  1  It  is  finished.'  "  As 
for  others,  their  good  desires  and  purposes  go  beyond  the 
limits  of  their  time  and  life;  but  they  have  finished  all  that 
God  designed  to  do  by  them;  and  he  is  able  to  cam-  on  his 
own  work  by  other  hands,  and  thereby  to  make  it  evident 
that  he  is  to  his  people  B  all  in  all." 

And  I  hope  those  who  have  attended  long  upon  the 
ministry  of  good  Mr.  Henry,  and  taken  down  his  expositions 
upon  that  part  of  the  Bible  that  yet  remains,  whether  in 
the  public  assembly  or  in  his  family,  will  carefully  gather 
up  those  precious  fragments,  that  none  may  be  lost;  and 
w  ill  communicate  them  to  the  world  in  the  best  way  they 
can,  that  this  great  work  may  be  finished,  and  be  as  much 
as  possible  his  own  performance. 

To  conclude  :  We  must  flee  to  this  as  our  last  resort; 
though  ministers,  the  best  of  ministers,  die,  the  gospel  does 
not  die  with  them  ;  1  Pet.  i.  24,  25,  "  All  flesh  is  as  grass, 
and  all  the  glory  of  man  as  the  flower  of  grass.  The  grass 
withereth,  and  the  flower  thereof  falleth  away  :  but  the 
word  of  the  Lord  endureth  for  ever.  And  this  is  the  word 
which  by  the  gospel  is  preached  unto  you." 


TO  THE  READER. 


The  first  two  of  these  discourses  were  preached  (that  is, 
the  substance  of  them,)  at  the  morning  lecture  at  Bednal- 
Green,  the  former  August  13th,  the  other  August  21st,  1712. 
The  latter  of  them  I  was  much  importuned  to  publish  by- 
many  who  heard  it ;  which  I  then  had  no  thoughts  at  all  of 
doing,  because  in  divers  practical  treatises  we  have  excellent 
directions  given,  of  the  same  nature  and  tendency,  by 
better  hands  than  mine.  But  upon  second  thoughts  I 
considered,  that  both  those  sermons  of  beginning  and 
spending  the  day  with  God,  put  together,  might  perhaps  be 
of  some  use  to  those  into  whose  hands  those  larger  treatises 
do  not  fall.  And  the  truth  is,  the  subject  of  them  is  of 
such  a  nature,  that  if  they  may  be  of  any  use,  they  may  be 
of  general  and  lasting  use;  whereupon  I  entertained  the 
thought  of  writing  them  over,  with  very  large  additions 
throughout,  as  God  should  enable  me,  for  the  press.  Com- 
municating this  thought  to  some  of  my  friends,  they  very 
much  encouraged  me  to  proceed  in  it,  but  advised  me  to 
add  a  third  discourse  of  closing  the  day  with  God,  which  I. 
thereupon  took  for  my  subject  at  an  evening  lecture, 
September  3rd,  and  have  likewise  much  enlarged  and 
altered  that.    And  so  this  came  to  be  what  it  is. 

I  am  not  without  hopes,  that  something  may  hereby  be 
contributed  among  plain  people,  by  the  blessing  of  God 
upon  the  endeavour,  and  the  working  of  his  grace  with 
it,  to  the  promoting  of  serious  godliness,  which  is  the 
thing  I  aim  at  ;  and  yet  I  confess  that  I  should  not  have 

£ 


66 


TO  THE  READER. 


published  it,  had  I  not  designed  it  for  a  present  to  my 
dearly  beloved  friends  in  the  country,  whom  I  have  lately 
been  rent  from. 

And  to  them,  with  the  most  tender  affection,  and  most 
sincere  respects,  I  dedicate  it,  as  a  testimony  of  my  abid- 
ing concern  for  their  spiritual  welfare ;  hoping  and  praying 
that  their  conversation  may  be  in  every  thing  as  becomes 
the  gospel  of  Christ,  that  whether  I  come  and  see  them, 
or  else  be  absent,  I  may  hear  comfortably  of  their  affairs, 
that  they  stand  fast  in  one  spirit,  with  one  mind,  striving 
together  for  the  faith  of  the  gospel. 

I  am, 

Their  cordial  and  affectionate  Well-wisher, 
Matt.  Henry. 

Sept  8,  1712. 


DIRECTIONS 


DAILY  COMMUNION  WITH  GOD. 


I  —SHOWING  HOW  TO  BEGIN  EVERY  DAY  WITH  GOD. 


".My  voice  shalt  thou  hear  in  the  morning,  0  Lord;  in  the  morning  will  I 
direct  my  prayer  unto  thee,  and  will  look  up." — Psalm  v.  3. 

You  would  think  it  a  rude  question,  if  I  should  ask  you, 
and  yet  I  must  entreat  you  seriously  to  ask  yourselves, 
what  brings  you  hither  so  early  this  morning  ?  and  what 
is  your  business  here?  Whenever  we  are  attending  on 
God  in  holy  ordinances,  (nay,  wherever  we  are,)  we  should 
be  able  to  give  a  good  answer  to  the  question  which  God 
put  to  the  prophet,  "What  dost  thou  here,  Elijah?"  As 
when  we  return  from  holy  ordinances,  we  should  be  able 
to  give  a  good  answer  to  the  question  which  Christ  put 
to  those  who  attended  on  John  Baptist's  ministry,  "  What 
went  ye  out  into  the  wilderness  to  see?" 

It  is  surprising  to  see  so  many  assembled  together  here ; 
surely  the  fields  are  white  unto  the  harvest ;  and  I  am 
willing  to  hope,  it  is  not  merely  for  a  walk  this  pleasant 
morning,  that  you  are  come  hither;  or  for  curiosity, 
because  the  morning  lecture  was  never  here  before;  that 
it  is  not  for  company,  or  to  meet  your  friends  here;  but 
that  you  are  come  with  a  pious  design  to  give  glory  to 
God,  and  to  receive  grace  from  him,  and  in  both  to  keep 
up  your  communion  with  him.  And  if  you  ask  us,  who 
are  ministers,  what  our  business  is,  we  hope  we  can  truly 


68 


DIRECTIONS  FOR 


say,  it  is  (as  God  shall  enable  us)  to  assist  and  further 
you  herein.  Comest  thou  peaceably  ?"  said  the  elders  of 
Bethlehem  to  Samuel ;  and  so  perhaps  you  will  say  to  us : 
to  which  we  answer,  as  the  prophet  did,  K  Peaceably;"  we 
come  to  sacrifice  unto  the  Lord,  and  invite  you  to  the 
sacrifice. 

While  the  lecture  continues  with  you,  you  have  an  oppor- 
tunity of  more  than  doubling  your  morning  devotions. 
Besides  your  worshipping  of  God  in  secret,  and  in  your 
families,  which  this  must  not  supersede,  or  justle  out,  you 
here  call  upon  God's  name  in  the  solemn  assembly ;  and  it 
is  as  much  your  business  in  all  such  exercises  to  pray  a 
prayer  together,  as  it  is  to  hear  a  sermon ;  and  it  is  said,  the 
original  of  the  morning  exercise  was  a  meeting  for  prayer, 
at  the  time  when  the  nation  was  groaning  under  the  dread- 
ful, desolating  judgment  of  a  civil  war.  You  have  also  an 
opportunity  of  conversing  with  the  word  of  God ;  you  have 
"  precept  upon  precept,'*  and  "  line  upon  line : "  Oh  that  as 
the  opportunity  awakens  you  morning  by  morning,  (so  as 
the  prophet  speaks,)  your  ears  may  be  "wakened  to  hear  as 
the  learned,"  Isa.  1.  4. 

But  this  is  not  all ;  we  desire  that  such  impressions  may 
be  made  upon  you  by  this  cluster  of  opportunities,  as  you 
may  always  abide  under  the  influence  of;  that  this  morning 
lecture  may  leave  you  better  disposed  to  morning  worship 
ever  after ;  that  these  frequent  acts  of  devotion  may  so  con- 
firm the  habit  of  it,  as  that  henceforward  your  daily  worship 
may  become  more  easy,  and  if  I  may  so  say,  in  a  manner 
natural  to  you. 

For  your  help  herein.  I  would  recommend  to  you  holy 
David's  example  in  the  text,  who  having  resolved  in  gen- 
eral, ver.  2.  that  he  would  abound  in  the  duty  of  prayer,  and 
abide  by  it,  "  Unto  thee  will  I  pray,"  here  fixes  one  proper 
time  for  it,  and  that  is  the  morning ;  "  My  voice  shalt  thou 
hear  in  the  morning."  Not  in  the  morning  only ;  David 
solemnly  addressed  himself  to  the  duty  of  prayer  three 
times  a  day,  as  Daniel  did ;  u  Morning,  and  evening,  and  at 
noon  will  I  pray,  and  cry  aloud,"  Ps.  lv.  17:  nay,  he  does 


DAILY  COMMUNION  WITH  GOD. 


69 


not  think  that  enough,  but  "  Seven  times  a-clay  will  I  praise 
thee,"  Ps.  cxix.  164.    But  particularly  in  the  morning. 

Doct.  It  is  our  wisdom  and  duty  to  begin  every  dav  with 
God. 

Let  us  observe  in  the  text, 

L  The  good  work  itself  that  we  are  to  do.  God  must 
hear  our  voice,  we  must  direct  our  prayer  to  him,  and  we 
must  look  up. 

II.  The  special  time  appointed  and  observed  for  the  doing 
of  this  good  work ;  and  that  is  in  the  morning,  and  again, 
in  the  morning,  that  is,  every  morning,  as  duly  as  the 
morning  comes. 

I.  The  good  work  which  by  the  example  of  David  we  are 
here  taught  to  do  is,  in  one  word,  to  pray ;  a  duty  dictated 
by  the  light  and  law  of  nature,  which  plainly  and  loudly 
speaks,  "  Should  not  a  people  seek  unto  their  God  ?"  but 
which  the  gospel  of  Christ  gives  us  much  better  instructions 
in,  and  encouragements  to,  than  any  that  nature  furnishes 
us  with ;  for  it  tells  us  what  we  must  pray  for,  in  whose 
name  we  must  pray,  and  by  whose  assistance,  and  invites 
us  to  come  boldly  to  the  throne  of  grace,  and  to  enter  into 
the  holiest  by  the  blood  of  Jesus.  This  work  we  are  to  do, 
not  in  the  morning  only,  but  at  other  times,  at  all  times. 
We  read  of  preaching  the  word  out  of  season,  but  we  do  not 
read  of  praying  out  of  season,  for  that  is  never  out  of  season : 
the  throne  of  grace  is  always  open,  and  humble  supplicants 
are  always  welcome,  and  cannot  come  unseasonably. 

But  let  us  see  how  David  here  expresses  his  pious  reso- 
lutions to  abide  by  this  duty. 

1.  "  My  voice  shalt  thou  hear."  Two  ways  David  may 
here  be  understood :  either, 

(1.)  As  promising  himself  a  gracious  acceptance  with  God. 
"  Thou  shalt,"  that  is,  thou  wilt,  hear  my  voice,  when  in 
the  morning  I  direct  my  prayer  to  thee  ;  so  it  is  the  language 
of  his  faith,  grounded  upon  God's  promise,  that  his  ear  dull 
be  always  open  to  Ins  people's  cry.  He  had  prayed,  ver.  1, 
"Give  ear  to  my  words,  0  Lord ;"  and,  ver.  2, u  Hearken  unto 
the  voice  of  my  cry ;"  and  here  he  receives  an  answer  to 


70 


DIRECTIONS  FOR 


that  prayer,  "  Thou  wilt  hear,"  I  doubt  not  but  thou  wilt ; 
and  though  I  have  not  presently  a  grant  of  the  thing  I 
prayed  for,  yet  I  am  sure  my  prayer  is  heard,  is  accepted, 
and  comes  up  for  a  memorial,  as  the  prayer  of  Cornelius 
did ;  it  is  put  upon  the  file,  and  shall  not  be  forgotten.  If 
we  look  inward,  and  can  say  by  experience  that  God  has 
prepared  our  heart,  we  may  look  upright,  may  look  for- 
ward, and  say  with  confidence  that  he  will  cause  his  ear  to 
hear. 

We  may  be  sure  of  this,  and  we  must  pray  in  the  assur- 
ance of  it,  in  a  full  assurance  of  this  faith,  that  wherever 
God  finds  a  praying  heart,  he  will  be  found  a  prayer-hear- 
ing God :  though  the  voice  of  prayer  be  a  low  voice,  a  weak 
voice,  yet,  if  it  come  from  an  upright  heart,  it  is  a  voice 
that  God  will  hear,  that  he  will  hear  with  pleasure,  it  is 
his  delight,  and  that  he  will  return  a  gracious  answer  to ; 
he  has  heard  thy  prayers,  he  has  seen  thy  tears.  "When, 
therefore,  we  stand  praying,  this  ground  we  must  stand 
upon,  this  principle  we  must  stand  to,  nothing  doubting, 
nothing  wavering,  that  whatever  we  ask  of  God  as  a  Father, 
in  the  name  of  Jesus  Christ  the  Mediator,  according  to  the 
will  of  God  revealed  in  the  Scripture,  it  shall  be  granted  us 
either  in  kind  or  kindness ;  so  the  promise  is,  John  xvi.  23 ; 
and  the  truth  of  it  is  sealed  to  by  the  concurring  experience 
of  the  saints  in  all  ages,  ever  since  man  began  to  call  upon 
the  name  of  the  Lord,  that  Jacob's  God  never  yet  said  to 
Jacob's  seed,  "  Seek  ye  me  in  vain,"  and  he  will  not  begin 
now.  When  we  come  to  God  by  prayer,  if  we  come  aright, 
we  may  be  confident  of  this,  that  notwithstanding  the  dis- 
tance between  heaven  and  earth,  and  our  great  unworthi- 
ness  to  have  any  notice  taken  of  us,  or  any  favour  showed 
us,  yet  God  does  hear  our  voice,  and  will  not  turn  away 
our  prayer,  or  his  mercy.  Or, 

(2.)  It  is  rather  to  be  taken,  as  David's  promising  God  a 
constant  attendance  on  him,  in  the  way  he  has  appointed. 
"  My  voice  shalt  thou  hear,"  that  is,  I  will  speak  to  thee : 
because  thou  hast  inclined  thy  ear  unto  me  many  a  time, 
therefore  I  have  taken  up  a  resolution  to  call  upon  thee  at 


DAILY  COMMUNION  WITH  GOD. 


71 


all  times,  even  to  the  end  of  my  time  ;  not  a  day  shall  pass, 
but  thou  shalt  hear  from  me.  Not  that  the  voice  is  the 
thing  that  God  regards,  as  they  seemed  to  think,  who  in 
prayer  made  their  voice  to  be  heard  on  high,  Isa.  lviii.  4. 
Hannah  prayed  and  prevailed  when  her  voice  was  not 
heard ;  but  it  is  the  voice  of  the  heart  that  is  here  meant : 
God  said  to  Moses,  "  Wherefore  criest  thou  unto  me  ?"  when  % 
we  do  not  find  that  he  said  one  word,  Exod.  xiv.  15. 
Praying  is  lifting  up  the  soul  to  God,  and  pouring  out  the 
heart  before  him ;  yet,  as  far  as  the  expressing  of  the  devout 
affections  of  the  heart  by  words  may  be  of  use  to  fix  the 
thoughts,  and  to  excite  and  quicken  the  desires,  it  is  good 
to  draw  near  to  God,  not  only  with  a  pure  heart,  but  with 
an  humble  voice ;  so  must "  we  render  the  calves  of  our  lips." 

However,  God  understands  the  language  of  the  heart,  and 
that  is  the  language  in  which  we  must  speak  to  God. 
David  prays  here,  ver.  1,  not  only  "  give  ear  to  my  words," 
but  "  consider  my  meditation  ;"  and  Ps.  xix.  14,  "  Let  the 
words  of  my  mouth,  proceeding  from  the  meditation  of  my 
heart,  be  acceptable  in  thy  sight." 

This  therefore  we  have  to  do  in  every  prayer, — we  must 
speak  to  God,  we  must  write  to  him ;  we  say  we  hear  from 
a  friend  whom  we  receive  a  letter  from ;  we  must  see  to  it 
that  God  hears  from  us  daily. 

1.  He  expects  and  requires  it.  Though  he  has  no  need 
of  us  or  our  services,  nor  can  be  benefited  by  them,  yet  he 
has  obliged  us  to  offer  the  sacrifice  of  prayer  and  praise  to 
him  continually. 

(1.)  Thus  he  will  keep  up  his  authority  over  us,  and  keep 
us  continually  in  mind  of  our  subjection  to  him,  which  we 
are  apt  to  forget.  He  requires  that  by  prayer  we  solemnly 
pay  our  homage  to  him,  and  give  honour  to  his  name,  that 
by  this  act  and  deed  of  our  own,  thus  frequently  repeated, 
we  may  strengthen  the  obligations  we  lie  under  to  observe 
his  statutes,  and  keep  Ins  laws,  and  be  more  and  more  sen- 
sible of  the  weight  of  them.  "  He  is  thy  Lord,  and  worship 
thou  him,"  that  by  frequent  humble  adorations  of  his  per- 
fections, thou  mayst  make  a  constant  humble  compliance 


72 


DIRECTIONS  FOR 


with  his  will  the  more  easy  to  thee.  By  doing  obeisance 
we  are  learning  obedience. 

(2.)  Thus  he  will  testify  his  love  and  compassion  towards 
us.  It  would  have  been  an  abundant  evidence  of  his  con- 
cern for  us,  and  his  goodness  to  us,  if  he  had  only  said, 
ft  Let  me  hear  from  you  as  often  as  there  is  occasion ;  call 
upon  me  in  the  time  of  trouble  or  want,  and  that  is  enough :" 
but  to  show  his  complacency  in  us,  as  a  father  does  his  af- 
fection to  his  child  when  he  is  sending  him  abroad,  he  gives 
us  this  charge,  "  Let  me  hear  from  you  every  day,  by  every 
post,  though  you  have  no  particular  business ;"  which  shows 
that  the  prayer  of  the  upright  is  his  delight ;  it  is  music  in 
his  ears.  Christ  says  to  his  dove,  "  Let  me  see  thy  coun- 
tenance, let  me  hear  thy  voice  ;  for  sweet  is  thy  voice,  and 
thy  countenance  is  comely,"  Cant.  ii.  14.  And  it  is  to  the 
spouse,  the  church,  that  Christ  speaks  in  the  close  of  that 
song  of  songs,  "  0  thou  that  dwellest  in  the  gardens,  (in  the 
original  it  is  feminine,)  the  companions  hearken  to  thy  voice : 
cause  me  to  hear  it."  What  a  shame  is  this  to  us,  that 
God  is  more  willing  to  be  prayed  to,  and  more  ready  to  hear 
prayer,  than  we  are  to  pray ! 

2.  We  have  something  to  say  to  God  every  day.  Many 
are  not  sensible  of  this,  and  it  is  their  sin  and  misery : '  they 
live  without  God  in  the  world ;  they  think  they  can  live 
without  him,  are  not  sensible  of  their  dependence  upon 
him,  and  their  obligations  to  him,  and,  therefore,  for  their 
parts  they  have  nothing  to  say  to  him ;  he  never  hears  from 
them,  no  more  than  the  father  did  from  his  prodigal  son, 
when  he  was  upon  the  ramble,  from  one  week's  end  to  an- 
other. They  ask  scornfully,  "  What  can  the  Almighty  do 
for  them  ?"  And  then  no  marvel  if  they  ask  next,  "  What 
profit  shall  we  have  if  we  pray  unto  him  I"  And  the  result 
is,  they  say  to  the  Almighty,  "  Depart  from  us,"  and  so 
shall  their  doom  be.  But  I  hope  better  things  of  you,  my 
brethren,  and  that  you  are  not  of  those  who  cast  oft*  fear, 
and  restrain  prayer  before  God.  You  are  all  ready  to  own 
that  there  is  a  great  deal  that  the  Almighty  can  do  for  you, 
and  that  there  is  profit  in  praying  to  him ;  and  therefore 


DAILY  COMMUNION  WITH  GOD. 


73 


resolve  to  draw  nigh  to  God,  that  he  may  draw  nigh  to 
you, 

We  have  something  to  say  to  God  daily : 

(1.)  As  to  a  Friend  we  love,  and  have  freedom  with. 
Such  a  friend  we  cannot  go  by  without  calling  on,  and  never 
want  something  to  say  to,  though  we  have  no  particular 
business  with  him ;  to  such  a  friend  we  unbosom  ourselves, 
we  profess  our  love  and  esteem,  and  with  pleasure  com- 
municate our  thoughts.  Abraham  is  called  "  tiie  friend  of 
God,"  and  this  honour  have  all  the  saints :  "  I  have  not 
called  you  servants,  (says  Christ,)  but  friends;"  "his  secret  is 
with  the  righteous."  We  are  invited  to  acquaint  ourselves 
with  him,  and  to  walk  with  him,  as  one  friend  walks  -with 
another ;  the  fellowship  of  believers  is  said  to  be  "  with  the 
Father,  and  with  his  Son  Jesus  Christ ;"  and  have  we  no- 
thing to  say  to  him  then  ? 

Is  it  not  errand  enough  to  the  throne  of  his  grace,  to  ad- 
mire his  infinite  perfections,  which  we  can  never  fully  com- 
prehend, and  yet  never  sufficiently  contemplate,  and  take 
complacency  in  1  to  please  ourselves  in  beholding  the  beauty 
of  the  Lord,  and' giving  him  the  glory  due  to  his  name? 
Have  we  not  a  great  deal  to  say  to  him  in  acknowledgment 
of  his  condescending  grace  and  favour  to'  us,  in  manifesting 
himself  to  us  and  not  to  the  world  ?  and  in  profession  of  our 
affection  and  submission  to  him  ?  "  Lord,  thou  knowest  all 
things,  thou  knowest  that  I  love  thee." 

God  has  something  to  say  to  us  as  a  friend  every  day,  by 
the  written  word,  in  which  we  must  hear  his  voice ;  by  his 
providences,  and  by  our  own  consciences :  and  he  hearkens 
and  hears  whether  we  have  anything  to  say  to  him  by  way 
of  reply,  and  we  are  very  unfriendly  if  we  have  not.  When 
he  t>ays  to  us,  "Seek  ye  my  face,"  should  not  our  hearts  an- 
swer as  to  one  we  love,  "Thy  face,  Lord,  will  we  seek?"  When 
he  says  to  us,  "Return,  ye  backsliding  children,"  should  not 
we  readily  reply,  "Behold,  we  come  unto  thee,  for  thou  art 
the  Lord  our  God  V  If  he  speak  to  us  by  way  of  conviction 
and  reproof,  ought  not  we  to  return  an  answer  by  way  of 
confession  and  submission?    If  he  speak  to  us  by  way  of 


74 


DIRECTIONS  I'OR 


comfort,  ought  not  we  to  reply  in  praise  ?  If  you  love  God, 
you  cannot  be  to  seek  for  something  to  say  to  him,  something 
for  your  hearts  to  pour  out  before  him,  which  his  grace  has 
already  put  there. 

(2.)  As  to  a  Master  we  serve,  and  have  business  with. 
Think  how  numerous  and  important  the  concerns  are  that 
lie  between  us  and  God,  and  you  will  readily  acknowledge 
that  you  have  a  great  deal  to  say  to  him.  We  have  a  con- 
stant dependence  upon  him,  all  our  expectation  is  from  him ; 
we  have  constant  dealings  with  him,*  he  is  the  God  with 
whom  we  have  to  do,  Heb.  iv.  13. 

Do  we  not  know  that  our  happiness  is  bound  up  in  his 
favour ;  it  is  life,  the  life  of  our  souls ;  it  is  better  than  life, 
than  the  life  of  our  bodies :  and  have  we  not  business  with 
God  to  seek  his  favour,  to  entreat  it  with  our  whole  hearts, 
to  beg  as  for  our  lives  that  he  would  lift  up  the  light  of  his 
countenance  upon  us,  and  to  plead  Christ's  righteousness,  as 
that  only  through  which  we  can  hope  to  obtain  God's  loving- 
kindness  ? 

Do  we  not  know  that  we  have  offended  God,  that  by  sin  we 
have  made  ourselves  obnoxious  to  his  wrath  and  curse,  and 
that  we  are  daily  contracting  guilt  ?  And  have  we  not  then 
business  enough  with  him  to  confess  our  fault  and  folly,  to 
ask  for  pardon  in  the  blood  of  Christ,  and  in  him  who  is  our 
peace  to  make  our  peace  with  God,  and  renew  our  covenants 
with  him,  in  his  own  strength,  to  go  and  sin  no  more  1 

Do  we  not  know  that  we  have  daily  work  to  do  for  God, 
and  our  own  souls,  the  work  of  the  day  that  is  to  be  done  in 
its  day  ?  And  have  we  not  then  business  with  God,  to  beg 
of  him  to  show  us  what  he  would  have  us  to  do,  to  direct  us 
in  it,  and  strengthen  us  for  it  ?  To  seek  to  him  for  assistance 
and  acceptance,  that  he  will  work  in  us  both  to  will  and  to 
do  that  which  is  good,  and  then  countenance  and  own  his 
own  work  ?  Such  business  as  this  the  servant  has  with  his 
__master. 

Do  we  not  know  that  we  are  continually  in  danger?  Our 
bodies  are  so,  and  their  lives  and  comforts ;  we  are  continu- 
ally surrounded  with  diseases  and  deaths,  whose  arrows  fly 


DAILY  COMMUNION  WITH  GOD. 


75 


at  midnight  and  at  noon  day ;  and  have  we  not  then  busi- 
ness with  God,  going  out  and  coming  in,  lying  down  and 
rising  up,  to  put  ourselves  under  the  protection  of  his  pro- 
vidence, to  he  the  charge  of  his  holy  angels  ?  Our  souls 
much  more  are  so,  and  their  lives  and  comforts ;  it  is  those 
our  adversary  the  devil,  a  strong  and  subtile  adversary,  wars 
against,  and  seeks  to  devour;  and  have  we  not  then  business 
with  God  to  put  ourselves  under  the  protection  of  his  grace, 
and  clothe  ourselves  with  his  armour,  that  we  may  be  able  to 
stand  against  the  wiles  and  violences  of  Satan ;  so  as  we  may 
neither  be  surprised  into  sin  by  a  sudden  temptation,  nor 
overpowered  by  a  strong  one  1 

Do  we  not  know  that  we  are  dying  daily,  that  death  is 
working  in  us,  and  hastening  towards  us,  and  that  death 
fetches  us  to  judgment,  and  judgment  fixes  us  in  our  ever- 
lasting state  ?  And  have  we  not  then  something  to  say  to 
God  in  preparation  of  what  is  before  us  ?  Shall  we  not  say, 
Lord,  make  us  to  know  our  end  ?  Lord,  teach  us  to  num- 
ber our  days  ?  Have  we  not  business  with  God,  to  judge 
ourselves  that  we  may  not  be  judged,  and  to  see  that  our 
matters  be  right  and  good  ? 

Do  we  not  know  that  we  are  members  of  that  body  whereof 
Christ  is  the  head  ?  and  are  we  not  concerned  to  approve 
ourselves  living  members?  Have  we  not  then  business  with 
God  upon  the  public  account,  to  make  intercession  for  his 
church  ?  Have  we  nothing  to  say  for  Zion  ?  nothing  in 
behalf  of  Jerusalem's  ruined  walls  1  nothing  for  the  peace 
and  welfare  of  the  land  of  our  nativity  ?  Are  we  not  of  the 
family,  or  but  babes  in  it,  that  we  concern  not  ourselves  in 
the  concerns  of  it  ? 

Have  we  no  relations,  no  friends,  who  are  dear  to  us,  whose 
joys  and  griefs  we  share  in  ?  and  have  we  nothing  to  say  to 
God  for  them  ?  no  complaints  to  make,  no  requests  to  make 
known?  Are  none  of  them  sick  or  in  distress?  none  of 
them  tempted  or  disconsolate  ?  And  have  we  not  errands, 
at  the  throne  of  grace,  to  beg  relief  and  succour  for  them  1 

Now  lay  all  this  together,  and  then  consider  whether  you 
have  not  something  to  say  to  God  every  day  ;  and  particu- 


7G 


DIRECTIONS  FOB 


larly  in  days  of  trouble,  when  it  is  meet  to  be  said  unto  God, 
'•'I  have  bome  chastisement;"  and  when,  if  you  have  any 
sense  of  things,  you  will  say  unto  God,  "Do  not  condemn 
me." 

3.  If  you  have  all  this  to  say  to  God,  what  should  hinder 
you  from  saying  it  ?  from  saying  it  every  day  1  Why  should 
not  he  hear  your  voice,  when  you  have  so  many  errands  to 
him? 

(1.)  Let  not  distance  hinder  you  from  saying  it.  You 
have  occasion  to  speak  with  a  friend,  but  he  is  a  great  way 
off,  you  cannot  reach  him,  you  know  not  where  to  find  him, 
nor  how  to  get  a  letter  to  him,  and  therefore  your  business 
with  him  is  undone:  but  tins  needs  not  keep  you  from 
speaking  to  God ;  for  though  it  is  tiue,  God  is  in  heaven, 
and  we  are  upon  earth,  yet  he  is  nigh  to  his  praying  people 
in  all  that  they  call  upon  him  for ;  he  hears  their  voice 
wherever  they  are.  "Out  of  the  depths  I  have  cried  unto 
thee,"  says  David,  Ps.  cxxx.  1.  "From  the  ends  of  the  earth 
I  will  cry  unto  thee,"  Ps.  lxi.  2.  Nay,  Jonah  says,  "Out  of 
the  belly  of  hell  cried  I,  and  thou  heardest  my  voice." 
Vndique  ad  ccdos  tantundem  est  vice — "In  all  places  we  may 
find  a  way  open  heavenward :"  thanks  be  to  Him  who  by  his 
own  blood  has  consecrated  for  us  a  new  and  living  way  into 
the  holiest,  and  settled  a  correspondence  between  heaven  and 
earth. 

(2.)  Let  not  fear  hinder  you  from  saying  what  you  have 
to  say  to  God.  You  have  business  with  a  great  man  it  may 
be ;  but  he  is  so  far  above  you,  or  so  stern  and  severe  toward 
all  his  inferiors,  that  you  are  afraid  to  speak  to  him,  and  you 
have  none  to  introduce  you,  or  to  speak  a  good  word  for  you, 
and  therefore  you  choose  rather  to  drop  your  cause :  but 
there  is  no  occasion  for  your  being  thus  discouraged  in  speak- 
ing to  God;  you  may  come  boldly  to  the  throne  of  his 
grace;  you  have  there  a  Trapprjaia,  "a  liberty  of  speech," 
leave  to  pour  out  your  whole  souls.  And  such  are  his  com- 
passions to  humble  supplicants,  that  even  his  terror  need 
not  make  them  afraid.  It  is  against  the  mind  of  God  that 
you  should  frighten  yourselves, he  would  have  you  encourage 


DAILY  COMMUNION  WITH  GOD. 


77 


yourselves,  for  "you  have  not  received  the  spirit  of  bondage 
again  to  fear,  but  the  spirit  of  adoption,"  by  which  you  are 
brought  into  this  among  the  other  glorious  liberties  of  the 
children  of  God.  Nor  is  this  all — we  have  one  to  introduce 
us,  and  to  speak  for  us,  an  Advocate  with  the  Father.  Did 
ever  children  need  an  advocate  with  a  father  1  But  that  by 
those  two  immutable  things,  in  which  it  is  impossible  for 
God  to  lie,  we  might  have  strong  consolation,  we  have  not 
only  the  relation  of  the  Father  to  depend  upon,  but  the  in- 
terest and  intercession  of  an  Advocate ;  a  "High  Priest  over 
the  house  of  God,"  in  whose  name  we  have  access  with  con- 
fidence. 

(3.)  Let  not  his  knowing  what  your  business  is,  and  what 
you  have  to  say  to  him,  hinder  you ;  you  have  business  with 
such  a  friend,  but  you  think  you  need  not  put  yourselves 
to  any  trouble  about  it,  for  he  is  already  apprized  of  it ;  he 
knows  what  you  want,  and  what  you  desire,  and  therefore 
it  is  no  matter  for  speaking  to  him :  it  is  true,  all  your  desire 
is  before  God,  he  knows  your  wants  and  burthens,  but  he 
will  know  them  from  you ;  he  has  promised  you  relief,  but 
his  promise  must  be  put  in  suit,  and  he  will  for  this  be  in- 
quired of  by  the  house  of  Israel  to  do  it  for  them,  Ezek. 
xxxvi.  37.  Though  we  cannot  by  our  prayers  give  him  any 
information,  yet  we  must  by  our  prayers  give  him  honour. 
It  is  true,  nothing  we  can  say  can  have  any  influence  upon 
him,  or  move  him  to  show  us  mercy,  but  it  may  have  an  in- 
fluence upon  ourselves,  and  help  to  put  us  into  a  frame  fit 
to  receive  mercy.  It  is  a  very  easy  and  reasonable  condition 
of  his  favours,  "Ask,  and  it  shall  be  given  you."  It  wfs  to 
teach  us  the  necessity  of  praying,  in  order  to  our  receiving 
favour,  that  Christ  put  that  strange  question  to  the  blind 
men,  "What  would  ye  that  I  should  do  unto  you?"  He 
knew  what  they  would  have,  but  those  that  touch  the  top 
of  the  golden  sceptre  must  be  ready  to  tell,  "'what  is  their 
petition,"  and  "what  is  their  request." 

(4.)  Let  not  any  other  business  hinder  our  saying  what 
we  have  to  say  to  God.  We  have  business  with  a  friend  per- 
haps, but  we  cannot  do  it  because  we  have  not  leisure ;  we 


78 


DIRECTIONS  FOR 


have  something  else  to  do,  Which  we  think  more  needful ; 
but  we  cannot  say  so  concerning  the  business  we  have  to  do 
with  God,  for  that  is  without  doubt  the  one  thing  needful, 
to  which  every  thing  else  must  be  made  to  give  way.  It  is 
not  at  all  necessary  to  our  happiness  that  we  be  great  in 
the  world,  or  raise  estates  to  such  a  pitch;  but  it  is  absolutely 
necessary  that  we  make  our  peace  with  God,  that  we  obtain 
his  favour,  and  keep  ourselves  in  his  love.  Therefore  no 
business  for  the  world  will  serve  to  excuse  our  attendance 
upon  God ;  but,  on  the  contrary,  the  more  important  our 
worldly  business,  the  more  need  we  have  to  apply  ourselves 
to  God  by  prayer  for  his  blessing  upon  it,  and  so  to  take 
him  along  with  us  in  it.  The  closer  we  keep  to  prayer,  and 
to  God  in  prayer,  the  more  will  all  our  affairs  prosper. 

Shall  I  pervail  with  you  now  to  let  God  frequently  hear 
from  you  ?  Let  him  hear  your  voice,  though  it  be  but  the 
voice  of  your  breathing,  Lam.  iii.  56,  that  is  a  sign  of  life ; 
though  it  be  the  voice  of  your  groanings,  and  those  so  weak 
that  they  cannot  be  uttered,  Rom.  viii.  26.  Speak  to  him, 
though  it  be  in  a  broken  language,  as  Hezekiah  did,  "Like 
a  crane,  or  a  swallow,  so  did  I  chatter,"  Isaiah  xxxviii.  14. 
Speak  often  to  him;  he  is  always  within  hearing.  Hear 
him  speaking  to  you,  and  have  an  eye  to  that  in  everything 
you  say  to  him ;  as  when  you  write  an  answer  to  a  letter  of 
business  you  lay  it  before  you.  God's  word  must  be  the 
guide  of  your  desires,  and  the  ground  of  your  expectations 
in  prayer ;  nor  can  you  expect  that  he  should  give  a  gracious 
ear  to  what  you  say  to  him,  if  you  turn  a  deaf  ear  to  what 
he  safys  to  you. 

You  see  that  you  have  frequent  occasion  to  speak  with 
God,  and  therefore  are  concerned  to  grow  in  your  acquain- 
tance with  him,  to  take  heed  of  doing  anything  to  displease 
him,  and  to  strengthen  your  interest  in  the  Lord  Jesus, 
through  whom  alone  it  is  that  you  have  access  with  bold- 
ness to  him.  Keep  your  voice  in  tune  for  prayer,  and  let 
all  your  language  be  a  pure  language,  that  you  may  be  fit 
to  call  on  the  name  of  the  Lord.  And  in  every  prayer  re- 
member you  are  speaking  to  God,  and  make  it  to  appear  you 


DAILT  OOMMUNIOS  WITH  GOD. 


79 


have  an  awe  of  him  upun  your  spirits :  let  us  not  be  rash 
with  our  mouth,  nor  hasty  to  utter  anything  before  God, 
but  let  every  word  be  well  weighed,  because  "God  is  in 
heaven,  and  we  upon  earth."  Eccl.  v.  2.  And  if  he  had  not 
invited  and  encouraged  us  to  do  it,  it  had  been  unpardon- 
able presumption  for  such  sinful  worms  as  we  are  to  speak 
to  the  Lord  of  glory,  Gen.  xviii.  27.  And  we  are  concerned 
to  speak  from  the  heart,  heartily,  for  it  is  for  our  lives,  and 
for  the  lives  of  our  souls,  that  we  are  speaking  to  him. 

2.  We  must  direct  our  prayer  unto  God.  He  must  not 
only  hear  our  voice,  but  we  must  with  deliberation  and 
design  address  ourselves  to  him.  In  the  original  it  is  no 
more  but,  "I  will  direct  unto  thee;"  it  might  be  supplied, 
"  I  will  direct  my  soul  unto  thee/'  agreeing  with  Ps.  xxv.  I, 
*  Unto  thee,  0  Lord,  do  I  lift  up  my  soul."  Or,  "  I  will 
direct  my  affection  to  thee  ;"  having  set  my  love  upon  thee, 
I  will  let  out  my  love  to  thee.  Our  translation  supplies  it 
very  well,  "  I  will  direct  my  prayer  unto  thee."    That  is, 

(1.)  When  I  pray  unto  thee  I  will  direct  my  prayers; 
and  then  it  denotes  a  fixedness  of  thought,  and  a  close 
application  of  mind,  to  the  duty  of  prayer.  We  must  go 
about  it  solemnly,  as  those  who  have  something  of  moment 
much  at  heart,  and  much  in  view  therein,  and  therefore 
dare  not  trifle  in  it.  When  we  go  to  pray  we  must  not  give 
i he  sacrifice  of  fools,  who  think  not  either  what  is  to  be 
done,  or  what  is  to  be  gained,  but  speak  the  words  of  the 
wise,  who  aim  at  tome  good  end  in  what  they  say,  and  suit 
it  to  that  end ;  we  must  have  in  our  eye  God's  glory,  and 
our  own  true  happiness ;  and  so  well-ordered  is  the  covenant 
of  grace,  that  God  has  been  pleased  therein  to  twist  interests 
with  us,  so  that  in  seeking  his  glory  we  really  and  effectu- 
ally seek  our  own  true  interests.  This  is  directing  the 
prayer,  as  he  that  shoots  an  arrow  at  a  mark  directs  it,  and 
with  a  fixed  eye  and  steady  hand  takes  aim  right.  This  is 
engaging  the  heart  to  approach  to  God,  and  in  order  to  that 
disengaging  it  from  everything  else.  He  who  takes  aim 
with  one  eye  shuts  the  other ;  if  we  would  direct  a  prayer 
to  GSd  we  must  look  off-  all  other  things,  must  gather  in 


80 


DIRECTIONS  FOB 


our  wandering  thoughts,  must  summon  them  all  to  draw- 
near  and  give  their  attendance,  for  here  is  work  to  be  done 
that  needs  them  all,  and  is  we!d  worthy  of  them  all ;  thus 
we  must  be  able  to  say  with  the  psalmist,  0  God, "  my  heart 
is  fixed,  my  heart  is  fixed." 

£2.)  When  I  direct  my  prayer  I  will  "  direct  it  to  thee." 
And  so  it  speaks, 

[1.]  The  sincerity  of  our  habitual  intention  in  prayer. 
We  must  not  direct  our  prayer  to  men,  that  we  may  gain 
praise  and  applause  with  them,  as  the  Pharisees  did,  who 
proclaimed  their  devotions  as  iliey  did  their  alms,  that  they 
might  gain  a  reputation,  which  they  knew  how  to  make  a 
hand  of:  "  Verily  they  have  their  reward,"  men  commend 
them,  but  God  abhors  their  pride  and  hypocrisy.  We  must 
not  let  our  prayers  run  at  large,  as  they  did  who  said,  "  Who 
will  show  us  any  good?"  nor  direct  them  to  the  world, 
courting  its  smiles,  and  pursuing  its  wealth,  as  those  who 
are  therefore  said  not  to  "  cry  unto  God  with  their  hearts," 
because  they  "  assembled  themselves  for  corn  and  wine," 
Hos.  vii.  14.  Let  not  self,  carnal  self,  be  the  spring  and 
centre  of  your  prayers,  but  God ;  let  the  eye  of  the  soul  be 
fixed  upon  him  as  your  highest  end  in  all  your  applications 
to  him ;  let  this  be  the  habitual  disposition  of  your  souls,  to 
be  to  your  God  for  a  name  and  a  praise ;  and  let  this  be  your 
design  in  all  your  desires,  that  God  may  be  glorified,  and  by 
this  let  them  all  be  directed,  determined,  sanctified,  and, 
when  need  is,  overruled.  Our  Saviour  has  plainly  taught 
us  this,  in  the  first  petition  of  the  Lord's  prayer ;  which  is, 
"  Hallowed  be  thy  name : "  in  that  we  fix  our  end,  and  other 
things  are  desired  in  order  to  that ;  in  that  the  prayer  is 
directed  to  the  glory  of  God  in  all  that  whereby  he  has 
made  himself  l^nown,  the  glory  of  his  holiness ;  and  it  is  with 
an  eye  to  the  sanctifying  of  Ins  name  that  we  desire  his 
kingdom  may  come,  and  his  will  be  done,  and  that  we  may 
be  fed,  and  kept,  and  pardoned.  A  habitual  aim  at  God's 
glory  is  that  sincerity  winch  is  our  gospel  perfection,  that 
single  eye,,  which  where  it  is,  the  whole  body,  the  whole  soul, 
is  full  of  light.    Thus  the  prayer  is  directed  to  God. 


DAILY  COMMUXIOX  WITH  GOD. 


61 


[2.]  It  speaks  the  steadiness  of  our  actual  regard  to  God 
in  prayer.  We  must  direct  our  prayer  to  God,  that  is,  we 
must  continually  think  of  him,  as  one  with  whom  we  have 
to  do  in  prayer.  We  must  direct  our  prayer,  as  we  direct 
our  speech,  to  the  person  we  have  business  with.  The 
Bible  is  a  letter  God  has  sent  to  us,  prayer  is  a  letter  we 
send  to  him ;  now  you  know  it  is  essential  to  a  letter  that 
it  be  directed,  and  material  that  it  be  directed  right ;  if  it 
be  not,  it  is  in  danger  of  miscarrying,  which  may  be  of  ill 
consequence.  You  pray  daily,  and  therein  send  letters  to 
God ;  you  know  not  what  you  lose  if  your  letters  miscarry ; 
will  you  therefore  take  instructions  how  to  direct  to  him  ? 

Give  him  his  titles,  as  you  do  when  you  direct  to  a  person 
of  honour ;  address  yourselves  to  him  as  the  great  Jehovah, 
God  "  over  all,  blessed  for  evermore;"  the  "King  of  kings, 
and  Lord  of  Lords;"  as  "the  Lord  God,  gracious  and  mer- 
ciful;" let  your  hearts  and  mouths  be  filled  with  holy 
adorings  and  admirings  of  him,  and  fasten  upon  those  titles 
of  his  which  are  proper  to  strike  a  holy  awe  of  him  upon 
your  minds,  that  you  may  worship  him  with  reverence  and 
godly  fear.  Direct  your  prayer  to  him  as  the  God  of  glory, 
with  whom  is  terrible  majesty,  and  whose  greatness  is 
unsearchable,  that  you  may  not  dare  to  trifle  with  him,  or 
to  mock  him  in  what  you  say  to  him. 

Take  notice  of  your  relation  to  him,  as  his  children,  and 
let  not  that  be  overlooked  and  lost  in  your  awful  adorations 
of  his  glories.  I  have  been  told  of  a  good  man,  among 
whose  experiences,  which  he  kept  a  record  of,  after  his  death, 
this  among  other  things  was  found ;  that  such  a  time  at 
secret  prayer,  Ins  heart  at  the  beginning  of  the  duty  was 
much  enlarged,  in  giving  to  God  those  titles  which  are  awful 
and  tremendous,  in  calling  him  the  Great,  the  Mighty,  and 
the  Terrible  God ;  but  going  on  thus  he  checked  himself 
with  this  thought,  "And  why  not  mjt Father?"  Christ 
has  both  by  his  precept  and  by  his  pattern  taught  us  to 
address  ourselves  to  God  as  "  our  Father ;"  and  the  Spirit  of 
adoption  teaches  us  to  cry  "  Abba,  Father."  A  son,  though 
a  prodigal,  when  he  returns  and  repents,  may  go  to  his 

p 


82 


DIKECTI0JS8  TOK 


father,  and  say  unto  him,  "Father,  I  have  sinned;"  and 
though  no  more  worthy  to  be  called  a  son,  yet  humbly 
bold  may  call  him  "Father."  When  Ephraim  bemoans 
himself  "as  a  bullock  unaccustomed  to  the  yoke,"  God 
bemoans  him  as  a  "dear  son,"  as  a  "pleasant  child," 
Jer.  xxxi.  18,  20 ;  and  if  God  is  not  ashamed,  let  us  not 
be  afraid  to  own  the  relation. 

Direct  your  prayer  to  him  in  heaven ;  this  our  Saviour 
has  taught  us  in  the  preface  to  the  Lord's  prayer,  "  Our 
Father  which  art  in  heaven."  Not  that  he  is  confined 
to  the  heavens,  or  as  if  the  heaven,  or  the  heaven  of 
heavens,  could  contain  him  ;  but  there  he  is  said  to  have 
prepared  his  throne,  not  only  Ins  throne  of  government, 
by  which  his  kingdom  ruleth  over  all,  but  his  throne  of 
grace,  to  which  we  must  by  faith  draw  near.  "We  must 
eye  him  as  God  in  heaven,  in  opposition  to  the  gods  of 
the  heathens,  which  dwelt  in  temples  made  with  hands. 
Heaven  is  a  high  place,  and  we  must  address  ourselves  to 
him  as  a  God  infinitely  above  us;  it  is  the  fountain  of 
light,  and  to  him  we  must  address  ourselves  as  the  Father 
of  lights ;  it  is  a  place  of  prospect,  and  we  must  see  his 
eye  upon  us,  from  thence  beholding  all  the  children  of 
men ;  it  is  a  place  of  purity,  and  we  must  in  prayer  eye 
him  as  a  holy  God,  and  give  thanks  at  the  remembrance 
of  his  holiness ;  it  is  the  firmament  of  his  power,  and  we 
must  depend  upon  him  as  one  to  whom  power  belongs. 
When  our  Lord  Jesus  prayed  he  lifted  up  his  eyes  to 
heaven,  to  direct  us  whence  to  expect  the  blessings  we 
need. 

Direct  this  letter  to  be  left  with  the  Lord  Jesus,  the 
only  Mediator  between  God  and  man ;  it  will  certainly  mis- 
carry if  it  be  not  put  into  his  hand,  who  is  that  other  angel 
who  puts  much  incense  to  the  prayers  of  saints,  and  so 
perfumed  presents  them  to  the  Father,  Rev.  viii.  3.  What 
we  ask  of  the  Father  must  be  in  his  name;  what  we 
expect  from  the  Father  must  be  by  his  hand ;  for  he  is  the 
High  Priest  of  our  profession,  who  is  ordained  for  men, 
to  offer  their  gifts,  Heb.  v.  1.    Direct  the  letter  to  be  left 


DAILY  0OHMUNIOS  WITH  GOD. 


83 


with  him.  and  he  will  deliver  it  with  care  and  speed, 
and  will  make  our  service  acceptable.  Mr.  George  Her- 
bert, in  his  poem  called  "  The  Bag,"  having  pathetically 
described  the  wound  in  Christ's  side  as  he  was  hanging 
on  the  cross,  makes  him  speak  thus  to  all  believers  as 
he  was  going  to  heaven : 

If  you  have  any  thing  to  send  or  write, 

I  have  no  hag  hut  here  is  room, 
Unto  my  Father's  hands  and  sight, 

Believe  me,  it  shall  safely  come; 
That  I  shall  mind  what  you  impart, 
Look,  you  may  put  it  very  near  my  heart 
Or  if  hereafter  any  of  my  friends 

Will  use  me  in  this  kind,  the  door 
Shall  still  be  open,  what  he  sends 

I  will  present,  and  something  more, 
Not  to  his  hurt ;  sighs  wfiU  convey 
Anything  to  me;  hark,  despair,  away. 

3.  We  must  look  up.    That  is, 

(1.)  We  must  look  up  in  our  prayers,  as  those  who 
speak  to  one  above  us,  infinitely  above  us,  the  "  High  and 
Holy  One  that  inhabiteth  eternity;"  as  those  who  expect 
every  good  and  perfect  gift  to  come  from  above,  from  the 
Father  of  lights;  as  those  who  ofesire  in  prayer  to  enter 
into  the  holiest,  and  to  draw  near  with  a  true  heart. 
With  an  eye  of  faith  we  must  look  above  the  world  and 
everything  in  it,  must  look  beyond  the  tilings  of  time. 
What  is  this  world,  and  all  things  here  below,  to  one  that 
knows  how  to  put  a  due  estimate  upon  spiritual  blessings 
in  heavenly  things  by  Jesus  Christ?    The  spirit  of  a  man 
at  death  goes  upward,  Eccl.  iii.  21,  for  it  returns  to  God  who 
gave  it ;  and  therefore,  as  mindful  of  its  original,  it  must 
in  every  prayer  look  upward  toward  its  God,  toward  its 
home,  as  having  set  its  affections  on  things  above,  wherein 
it  has  laid  up  its  treasure.    Let  us,  therefore,  in  prayer  lift 
up  our  hearts  with  our  hands  unto  God  in  the  heavens.  It 
was  anciently  usual  in  some  churches  for  the  minister  to  stir 
up  the  people  to  pray  with  this  word,  Sursum  Corda, —  Up 
with  your  hearts;  u  unto  thee,  0  Lord,  do  we  lift  up  our 
bouls." 


84 


D1KJSCTI0NS  Jb'OK 


(2.)  We  must  look  up  after  our  prayers, 

[1.]  With  an  eye  of  satisfaction  and  pleasure ;  looking  up 
is  a  sign  of  cheerfulness,  as  a  down-look  is  a  melancholy 
one.  We  must  look  up  as  those  who,  having  by  prayer 
referred  ourselves  to  God,  are  easy  and  well  pleased,  and 
with  an  entire  confidence  in  his  wisdom  and  goodness 
patiently  expect  the  issue.  Hannah,  wThen  she  had  prayed, 
looked  up,  looked  pleasant ;  she  went  her  way,  and  did  eat, 
and  her  countenance  was  no  more  sad,  1  Sam.  i.  18.  Prayer 
is  heart's-ease  to  a  good  Christian ;  and  when  we  have  prayed 
we  should  look  up,  as  those  who  through  grace  have  found 
it  so. 

[2.]  With  an  eye  of  observation,  what  returns  God  makes 
to  our  prayers.  We  must  look  up,  as  one  who  has  shot  an 
arrow  looks  after  it  to  see  how  near  it  comes  to  the  mark ; 
we  must  look  within  us,  and  observe  what  the  frame  of  our 
spirits  is  after  we  have  been  at  prayer,  how  well  satisfied 
.  they  are  in  the  will  of  God,  and  how  well  disposed  to  ac- 
commodate themselves  to  it ;  we  must  look  about  us,  and 
observe  how  Providence  works  concerning  us,  that  if  our 
prayers  be  answered,  we  may  return  to  give  thanks ;  if  not, 
that  we  may  remove  what  hinders,  and  may  continue  wait- 
ing. Thus  we  must  .set  ourselves  upon  our  watch-tower,  to 
see  what  God  will  say  unto  us,  and  must  be  ready  to  hear 
it,  Ps.  lxxxv.  8,  expecting  that  God  will  give  us  an  answer 
of  peace,  and  resolving  that  we  will  return  no  more  to  folly. 
Thus  must  we  keep  up  our  communion  with  God ;  hoping 
that  whenever  we  lift  up  our  hearts  unto  him,  he  will  lift 
up  the  light  of  his  countenance  upon  us.  Sometimes  the 
answer  is  quick,  "  While  they  are  yet  speaking,  I  will 
hear ; ;'  quicker  than  the  return  of  any  of  your  posts ;  but  if 
it  be  not,  when  we  have  prayed  \Ve  must  wait. 

Let  us  learn  thus  to  direct  our  prayers,  and  thus  to  look 
up ;  to  be  inward  with  God  in  every  duty,  to  make  heart- 
work  of  it,  or  we  make  nothing  of  it.  Let  us  not  worship 
in  the  outward  court,  when  we  are  commanded  and  en- 
couraged to  enter  within  the  vail. 

II.  The  particular  time  fixed  in  the  text  for  this  good 


DAILY  COMMUNION  WITH  GOD. 


85 


work  is  the  morning ;  and  the  Psalmist  seems  to  lay  an 
emphasis  upon  this,  in  the  morning,  and  again,  in  the  morn- 
ing :  not  then  only,  but  then  to  begin  with ;  let  that  be  one 
of  the  hours  of  prayer.  Under  the  law  we  find  that  every 
morning  there  was  a  lamb  offered  in  sacrifice,  Exod.  xxix. 
39 ;  and  every  morning  the  priests  burned  incense,  Exod. 
xxx.  7 ;  and  the  singers  stood  every  morning  to  thank  the 
Lord,  1  Chron.  xxiii.  30.  And  so  it  was  appointed  in 
Ezekiel's  temple,  Ezek.  xlvi.  13-15.  By  which  an  intima- 
tion was  plainly  given,  that  the  spiritual  sacrifices  should 
be  offered  by  the  spiritual  priests  every  morning,  as  duly  as 
the  morning  comes.  Every  Christian  should  pray  in  secret, 
and  every  master  of  a  family  with  his  family,  morning  by 
morning ;  and  there  is  good  reason  for  it. 

1.  The  morning  is  the  first  part  of  the  day,  and  it  is  fit 
that  He  that  is  first  should  have  the  first,  and  be  first  served. 
The  heathen  could  say,  A  Jove  principium — "  Let  your  be- 
ginning be  with  Jupiter."  Whatever  you  do,  begin  with 
God.  The  world  had  its  beginning  from  him,  we  had  ours, 
and  therefore  whatever  we  begin,  it  concerns  us  to  take  him 
along  with  us  in  it.  The  days  of  our  life,  as  soon  as  ever 
the  sun  of  reason  rises  in  the  soul,  should  be  devoted  to 
God,  and  employed  in  his  service ;  "  Fr,om  the  womb  of  the 
morning  let  Christ  have  the  dew  of  thy  youth,"  Ps.  ex.  3. 
The  first-fruits  were  always  to  be  the  Lord's,  and  the  first- 
lings of  the  flock.  By  morning  and  evening  prayer  we  give 
glory  to  him  who  is  the  Alpha  and  the  Omega,  the  first  and 
the  last ;  with  him  we  must  begin  and  end  the  day,  begin 
and  end  the  night,  who  is  the  beginning  and  the  end,  the 
first  cause,  and  the  last  end. 

Wisdom  has  said,  "  Those  that  seek  me  early  shall  find 
me ;"  early  in  their  lives,  early  in  the  day ;  for  hereby  we 
give  to  God  that  which  he  ought  to  have,  the  preference 
above  other  things.  Hereby  we  show  that  we  are  in  care  to 
please  him,  and  to  approve  ourselves  to  him,  and  that  we 
seek  him  diligently.  What  we  do  earnestly  we  are  said  in 
Scripture  to  do  early,  Ps.  ci.  8.  Industrious  men  rise  be- 
times.   David  expresseth  the  strength  and  warmth  of  his 


86 


DIRECTIONS  FOR 


devotion,  when  he  says,  "  0  God,  thou  art  my  God,  early 
will  I  seek  thee,"  Ps.  lxiii.  1. 

2.  In  the  morning  we  are  fresh  and  lively,  and  in  the 
best  frame ;  when  our  spirits  are  revived  with  the  rest  and 
sleep  of  the  night,  and  we  live  a  kind  of  new  life ;  and  the 
fatigues  of  the  day  before  are  forgotten.  The  God  of  Israel 
neither  slumbers  nor  sleeps,  yet,  when  he  exerts  himself 
more  than  ordinary  on  his  people's  behalf,  he  is  said  to 
"  awake  as  one  out  of  sleep,"  Ps.  lxxviii.  65.  If  ever  we  be 
good  for  anything  it  is  in  the  morning ;  it  is  therefore  be- 
come a  proverb,  Aurora  musis  arnica — "  The  morning  is  a 
Mend  to  the  muses ;"  and  if  the  morning  be  a  friend  to  the 
muses,  I  am  sure  it  is  no  less  so  to  the  graces.  As  he  that 
is  the  first  should  have  the  first,  so  he  that  is  the  best 
should  have  the  best ;  and  when  we  are  fittest  for  business, 
we  should  apply  ourselves  to  that  which  is  the  most  needful 
business. 

Worshipping  God  is  work  that  requires  the  best  powers 
of  the  soul,  when  they  are  at  the  best ;  and  it  well  deserves 
them ;  how  can  they  be  better  bestowed,  or  so  as  to  turn  to 
a  better  account?  Let  "all  that  is  within  me  bless  his 
holy  name,"  says  David,  and  all  little  enough.  If  there  be 
any  gift  in  us  by  which  God  may  be  honoured,  the  morning 
is  the  time  to  stir  it  up,  2  Tim.  i.  6,  when  our  spirits  are 
refreshed,  and  have  gained  new  vigour ;  then  "  Awake,  my 
glory,  awake  psaltery  and  harp,  for  I  myself  will  awake 
early,"  Ps.  lvii.  8.  Then  let  us  stir  up  ourselves  to  take  hold 
on  God. 

3.  In  the  morning  we  are  most  free  from  company  and 
business,  and  ordinarily  have  the  best  opportunity  for  soli- 
tude and  retirement ;  unless  we  be  of  those  sluggards  who 
lie  in  bed,  with  "  yet  a  little  sleep,  a  little  slumber,"  till 
the  work  of  their  calling  calls  them  up  with,  "  How  long 
wilt  thou  sleep,  0  sluggard  ?"  It  is  the  wisdom  of  those  who 
have  much  to  do  in  the  world,  that  they  have  scarce  a 
minute  to  themselves  of  all  day,  to  take  time  in  the  morn- 
ing, before  business  crowds  in  upon  them,  for  the  business 
of  their  religion ;  that  they  may  be  entire  for  it,  and  there- 
fore the  more  intent  upon  it. 


DAILY  COMMUNION  WITH  GOD. 


87 


As  we  are  concerned  to  worship  God  when  we  are  least 
burthened  with  deadness  and  dullness  within,  so  also  when 
we  are  least  exposed  to  distraction  and  diversion  from  with- 
out ;  the  apostle  intimates  how  much  it  should  be  our  care 
to  attend  upon  the  Lord  without  distraction,  1  Cor.  vii.  35. 
And  therefore  that  one  day  in  seven,  (and  it  is  the  first  day 
too,  the  morning  of  the  week,)  which  is  appointed  for  holy 
work,  is  appointed  to  be  a  day  of  rest  from  other  work. 
Abraham  leaves  all  at  the  bottom  of  the  hill  when  he  goes 
up  into  the  mount  to  worship  God.  In  the  morning,  there- 
fore, let  us  converse  with  God,  and  apply  ourselves  to  the 
concerns  of  the  other  life,  before  we  are  entangled  in  the 
affairs  of  this  life.  Our  Lord  Jesus  has  set  us  an  example 
of  this,  who,  because  his  day  was  wholly  filled  up  with 
public  business  for  God  and  the  souls  of  men,  rose  up  in  the 
morning  a  great  while  before  day,  and  before  company  came 
in,  and  went  out  into  a  solitary  place,  and  there  prayed, 
Mark  i.  35. 

4.  In  the  morning  we  have  received  fresh  mercies  from 
God,  which  we  are  concerned  to  acknowledge  with  thank- 
fulness to  his  praise.  He  is  continually  doing  us  good, 
and  loading  us  with  his  benefits.  Every  day  we  have  rea- 
son to  bless  him,  for  every  day  he  is  blessing  us ;  in  the 
morning  particularly ;  and  therefore,  as  he  is  giving  out  to 
us  the  fruits  of  his  favour,  which  are  said  to  be  "  newT  every 
morning,"  Lam.  iii.  23,  because  though  the  same  we  had 
the  morning  before,  they  are  still  forfeited,  and  still  needed, 
and  upon  that  account  may  be  called  still  new ;  so  we  should 
be  still  returning  the  expressions  of  our  gratitude  to  him, 
and  of  other  pious  and  devout  affections,  which,  like  the 
fire  on  the  altar,  must  be  new  every  morning,  Lev.  vi.  12. 

Have  we  had  a  good  night  ?  and  have  we  not  an  errand 
to  the  throne  of  grace  to  return  thanks  for  it  ?  IIoav  many 
mercies  concurred  to  make  it  a  good  night !  distinguishing 
mercies,  granted  to  us,  but  denied  to  others !  Many  have 
not  where  to  lay  their  heads,  our  Master  himself  had  not ; 
"  The  foxes  have  holes,  and  the  birds  of  the  air  have  nests, 
but  the  Son  of  man  hath  not  where  to  lay  his  head ;"  but 


S8 


DIRECTIONS  FOR 


we  have  houses  to  dwell  in,  quiet  and  peaceable  habitations, 
perhaps  stately  ones ;  we  have  beds  to  lie  in,  warm  and  easy 
ones,  perhaps  beds  of  ivory,  fine  ones,  such  as  they  stretched 
themselves  upon  who  were  at  ease  in  Zion ;  and  are  not  put 
to  wander  in  deserts  and  mountains,  in  dens  and  caves  of 
the  earth,  as  some  of  the  best  of  God's  saints  have  been 
forced  to  do,  of  whom  the  world  was  not  worthy.  Many 
have  beds  to  lie  on,  yet  dare  not,  or  cannot,  lie  down  in 
them,  being  kept  up  either  by  the  sickness  of  their  friends, 
or  the  fear  of  their  enemies.  But  we  have  laid  us  down, 
and  there  has  been  none  to  make  us  afraid ;  no  alarms  of 
the  sword,  either  of  war  or  persecution.  Many  lay  them 
down  and  cannot  sleep,  but  are  full  of  tossings  to  and  fro 
until  the  dawning  of  the  day,  through  pain  of  body,  or 
anguish  of  mind.  Wearisome  nights  are  appointed  to  them, 
and  their  eyes  are  held  waking ;  but  we  have  laid  us  down 
and  slept  without  any  disturbance,  and  our  sleep  was  sweet 
and  refreshing,  the  pleasant  parenthesis  of  our  cares  and 
toils.  It  is  God  who  has  given  us  sleep,  has  given  it  us  as 
he  gives  it  to  his  beloved.  Many  lay  them  down  and  sleep, 
and  never  rise  again,  they  sleep  the  sleep  of  death,  and 
their  beds  are  their  graves ;  but  we  have  slept  and  waked 
again,  have  rested,  and  are  refreshed ;  we  shake  ourselves, 
and  it  is  with  us  as  at  other  times,  because  the  Lord  has 
sustained  us ;  and  if  he  had  not  upheld  us,  we  had  sunk 
with  our  own  weight  when  we  fell  asleep,  Ps.  iii.  5. 

Have  we  a  pleasant  morning  1  Is  the  light  sweet  to  us,  the 
light  of  the  sun,  the  light  of  the  eyes,  do  these  rejoice  the 
heart  1  and  ought  we  not  to  own  our  obligations  to  him  who 
opens  our  eyes,  and  opens  the  eyelids  of  the  morning  upon 
us  1  Have  we  clothes  to  put  on  in  the  morning,  garments 
that  are  warm  upon  us,  Job  xxxvii.  17,  change  of  raiment, 
not  for  necessity  only,  but  for  ornament  1  We  have  them 
from  God;  it  is  his  wool  and  his  flax  that  is  given  to  cover 
our  nakedness,  and  the  morning  when  we  dress  ourselves  is 
the  proper  time  of  returning  him  thanks  for  it ;  yet,  I  doubt, 
we  do  it  not  so  constantly  as  we  do  for  our  food  when  we 
sit  down  to  our  tables,  though  we  have  as  much  reason  to 


DAILY  COMMUMOX  WITII  GOD. 


89 


do  it.  Are  we  in  health  and  at  ease  ?  Have  we  been  long 
so  1  We  ought  to  be  thankful  for  a  constant  series  of  mer- 
cies, as  for  particular  instances  of  it,  especially  considering 
how  many  are  sick  and  in  pain,  and  how  much  we  have 
deserved  to  be  so. 

Perhaps  we  have  experienced  some  special  mercy  to  our- 
selves or  our  families,  in  preservation  from  fire  or  thieves, 
from  dangers  we  have  been  aware  of,  and  many  more  un- 
seen; weeping  perhaps  endured  for  a  night,  and  joy  came 
in  the  morning ;  and  that  calls  aloud  upon  us  to  own  the 
goodness  of  God.  The  destroying  angel  perhaps  has  been 
abroad,  and  the  arrow  that  flies  at  midnight,  and  wastes  in 
darkness,  has  been  shot  in  at  others'  windows,  but  our 
houses  have  been  passed  over.  Thanks  be  to  God  for  the 
blood  of  the  covenant,  sprinkled  upon  our  door-posts ;  and 
for  the  ministration  of  the  good  angels  about  us,  to  which 
we  owe  it  that  we  have  been  preserved  from  the  malice  ot 
the  evil  angels  against  us,  those  rulers  of  the  darkness  of 
this  world,  who,  perhaps,  creep  forth  like  the  beasts  of  prey, 
when  he  makes  darkness  and  it  is  dark.  All  the  glory  be 
to  the  God  of  the  angels. 

5.  In  the  morning  we  have  fresh  matter  ministered  to  us 
for  the  adoration  of  the  greatness  and  glory  of  God.  We 
ought  to  take  notice,  not  only  of  the  gifts  of  God's  bounty 
to  us,  which  we  have  the  comfort  and  benefit  of,  they  are 
little  narrow  souls  that  confine  their  regards  to  them ;  but 
we  ought  to  observe  the  more  general  instances  of  his  wis- 
dom and  power  in  the  kingdom  of  providence,  which  re- 
dound to  his  honour,  and  the  common  good  of  the  universe. 
The  19th  Psalm  seems  to  have  been  a  morning  meditation, 
in  which  we  are' directed  to  observe  how  "the  heavens  de- 
clare the  glory  of  God,  and  the  firmament  showeth  his 
handy  work ;"  and  to  own  not  only  the  advantage  we  re- 
ceive from  their  light  and  influence,  but  the  honour  they 
do  to  him  who  stretched  out  the  heavens  like  a  curtain, 
fixed  their  pillars,  and  established  their  ordinances,  accord- 
ing to  which  they  continue  to  this  day,  for  they  are  all  his 
servants.    "  Day  unto  day  utters  this  speech,  and  night  unto 


90 


DIRECTIONS  FOR 


night  skoweth  this  knowledge ;"  even  the  eternal  power  and 
godhead  of  the  great  Creator  of  the  world,  and  its  great 
Ruler.  The  regular  and  constant  succession  and  revolution 
of  light  and  darkness,  according  to  the  original  contract 
made  between  them,  that  they  should  reign  alternately, 
may  serve  to  confirm  our  faith  in  that  part  of  divine  reve- 
lation which  gives  us  the  history  of  the  creation,  and  the 
promise  of  God  to  Noah  and  his  sons.  Gen.  viii.  22.  His 
"  covenant  with  the  day  and  with  the  night,"  Jer.  xxxiii.  20. 

Look,  up  in  the  morning,  and  see  how  exactly  the  day- 
spring  knows  its  place,  knows  its  time,  and  keeps  them : 
how  the  morning  light  takes  hold  of  the  ends  of  the  earth, 
and  of  the  air  which  is  turned  to  it  as  clay  to  the  seal,  in- 
stantly receiving  the  impressions  of  it,  Job  xxxviii.  12-14. 
I  was  pleased  with  an  expression  of  a  worthy  good  minister 
I  heard  lately,  in  his  thanksgivings  to  God  for  the  mercies 
of  the  morning :  "  How  many  thousand  miles,"  said  he, 
"  has  the  sun  travelled  tins  last  night  to  bring  the  light  of 
the  morning  to  us  poor  sinful  wretches,  that  justly  might 
have  been  buried  in  the  darkness  of  the  night!"  Look  up 
•and  see  the  sun  as  a  bridegroom  richly  dressed,  and  greatly 
pleased,  coming  out  of  his  chamber,  and  rejoicing  as  a  strong 
man  to  run  a  race :  observe  how  bright  his  beams  are,  how 
sweet  his  smiles,  how  strong  his  influences :  and,  if  there  be 
no  speech  or  language  where  their  voice  is  not  heard,  the 
voice  of  these  natural  preachers,  proclaiming  the  glory  of 
God,  it  is  pity  there  should  be  any  speech  or  language  where 
the  voice  of  Ins  worshippers  should  not  be  heard,  echoing 
to  the  voice  of  those  preachers,  and  ascribing  glory  to  him 
who  thus  makes  the  morning  and  evening  to  rejoice.  But 
whatever  others  do,  let  him  hear  our  voice  to  this  purpose 
in  the  morning,  and  in  the  morning  let  us  direct  our  praises 
unto  him. 

6.  In  the  morning  we  have,  or  should  have,  had  fresh 
thoughts  of  God,  and  sweet  meditations  on  his  name,  and 
those  we  ought  to  offer  up  to  him  in  prayer.  Have  we 
been,  according  to  David's  example,  "remembering  God 
upon  our  beds,  and  meditating  upon  him  in  the  night- 


DAILY  COMMUNION  WITH  GOD. 


01 


watches  V  When  we  awake  can  we  say  as  he  did,  "  We  are 
still  with  God  V  If  so,  we  have  a  good  errand  to  the 
throne  of  grace  by  the  words  of  our  mouths,  to  offer  up  to 
God  the  meditations  of  our  hearts,  and  it  will  he  to  him  a 
sacrifice  of  a  sweet-smelling  savour.  If  the  heart  has  been 
inditing  a  good  matter,  let  the  tongue  be  as  the  pen  of  a 
ready  writer,  to  pour  it  out  before  God,  Ps.  xlv.  L 

We  have  the  Word  of  God  to  converse  with,  and  we  ought 
to  read  a  portion  of  it  every  morning :  by  it  God  speaks  to 
us,  and  in  it  we  ought  to  meditate  day  and  night,  which  if 
we  do,  that  will  send  us  to  the  throne  of  grace,  and  furnish 
us  with  many  a  good  errand  there.  If  God  in  the  morning 
by  his  grace  direct-  his  word  to  us,  so  as  to  make  it  reach 
our  hearts,  that  will  engage  us  to  direct  our  prayer  to  him. 

7.  In  the  morning,  it  is  to  be  feared,  we  find  cause  to  re- 
flect upon  many  vain  and  sinful  thoughts  that  have  been 
in  our  minds  in  the  night  season ;  and  upon  that  account  it 
is  necessary  that  we  address  ourselves  to  God  by  prayer  in 
the  morning,  for  the  pardon  of  them.  The  Lord's  prayer 
seems  to  be  calculated  primarily  in  the  letter  of  it  for  the 
morning ;  for  we  are  taught  to  pray  "  for  our  daily  bread 
this  day  :*'  and  yet  we  are  then  to  pray,'"'  Father,  forgive  us 
our  trespasses ;"  for  as  in  the  hurry  of  the  day  we  contract 
guilt  by  our  irregular  words  and  actions,  so  we  do  in  the 
solitude  of  the  night,  by  our  corrupt  imaginations,  and  the 
wanderings  of  an  unsanctified  ungoverned  fancy.  It  is  cer- 
tain, "  The  thought  of  foolishness  is  sin,"  Prov.  xxix.  9. 
Foolish  thoughts  are  sinful  thoughts ;  the  first-born  of  the 
old  man,  the  first  beginnings  of  all  sin ;  and  how  many  of 
these  vain  thoughts  lodge  within  us  wherever  we  lodge  ? 
Their  name  is  Legion,  for  they  are  many ;  who  can  under- 
stand these  errors !  They  are  more  than  the  hairs  of  our 
head.  We  read  of  those  who  work  evil  upon  their  beds, 
because  there  they  devise  it ;  and  when  the  morning  is  light 
they  practise  it,  Mic.  ii.  1.  How  often  in  the  night  season 
is  the  mind  disquieted  and  distracted  with  distrustful  care- 
ful thoughts;  polluted  with  unchaste  and  anton thoughts ; 
intoxicated  with  proud  aspiring  thoughts;   soured  and 


92 


DIRECTIONS  FOR 


leavened  with  malicious,  revengeful  thoughts;  or,  at  the 
best,  diverted  from  devout  and  pious  thoughts  by  a  thousand 
impertinences :  out  of  the  heart  proceed  evil  thoughts,  which 
lie  down  with  us,  and  rise  up  with  us,  for  out  of  that  cor- 
rupt fountain,  which,  wkerever  we  go,  we  carry  about  with 
us,  these  streams  naturally  flow.  Yea,  and  in  the  multitude 
of  dreams,  as  well  as  in  many  words,  they  are  also  divers 
vanities,  Eccl.  v.  2. 

And  dare  we  go  abroad  till  we  have  renewed  our  repent- 
ance, which  we  are  every  night,  as  well  as  every  day,  thus 
making  work  for  ?  Are  we  not  concerned  to  confess  to  him 
who  knows  our  hearts,  their  wanderings  from  him,  to  com- 
plain of  them  to  him  as  revolting  and  rebellious  hearts,  and 
bent  to  backslide ;  to  make  our  peace  with  the  blood  ot 
Christ,  and  to  pray  that  the  thought  of  our  heart  may  be 
forgiven  us  ?  We  cannot  with  safety  go  into  the  business 
of  the  day  under  the  guilt  of  any  sin  unrepented  of,  or  un- 
pardoned. 

8.  In  the  morning  we  are  addressing  ourselves  to  the 
work  of  the  day,  and  therefore  are  concerned  by  prayer  to 
seek  unto  God  for  his  presence  and  blessing.  "We  come,  and 
are  encouraged  to  come  boldly,  to  the  throne  of  grace,  not 
only  for  mercy  to  pardon  what  has  been  amiss,  but  for  grace 
to  help  in  every  time  of  need :  and  what  time  is  it  that  is 
not  a  time  of  need  with  us  ?  And,  therefore,  what  morning 
should  pass  without  morning  prayer  ?  We  read  of  that 
which  the  duty  of  every  day  requires,  Ezra  iii.  4,  and  in 
reference  to  that  we  must  go  to  God  every  morning  to  pray 
for  the  gracious  disposal  of  his  providence  concerning  us, 
and  the  gracious  operations  of  liis  Spirit  upon  us. 

We  have  families  to  look  after,  it  may  be,  and  to  provide 
for,  and  are  in  care  to  do  well  for  them;  let  us  then  every 
morning  by  prayer  commit  them  to  God,  put  them  under 
the  conduct  and  government  of  his  grace,  and  then  we  ef- 
fectually put  them  imder  the  care  and  protection  of  his 
providence.  Holy  Job  rose  up  early  in  the  morning  to  offer 
burnt-offerings  for  his  children,  and  we  should  do  so  to 
offer  up  prayers  and  supplications  for  them,  according  to 


DAILY  COMMUNION  WITH  GOD. 


93 


the  number  of  them  all,  Job  i.  5.  Thus  we  cause  the 
blessing  to  rest  on  our  houses. 

We  are  going  about  the  business  of  our  callings  perhaps, 
let  us  look  up  to  God  in  the  first  place,  for  wisdom  and 
grace  to  manage  them  well,  in  the  fear  of  God,  and  to  abide 
with  him  in  them ;  and  then  we  may  in  faith  beg  of  him  to 
prosper  and  succeed  us  in  them,  to  strengthen  us  for  the 
services  of  them,  to  support  us  under  the  fatigues  of  them, 
to  direct  the  designs  of  them,  and  to  give  us  comfort  in  the 
gains  of  them.  We  have  journeys  to  go,  it  may  be ;  let  us 
look  up  to  God  for  his  presence  with  us,  and  go  no  whither, 
where  we  cannot  in  faith  beg  of  God  to  go  with  us. 

We  have  a  prospect,  perhaps,  of  opportunities  of  doing  or 
getting  good,  let  us  look  up  to  God  for  a  heart  to  every 
price  in  our  hands,  for  skill,  and  will,  and  courage  to  im- 
prove it,  that  it  may  not  be  a  price  in  the  hand  of  a 
fool.  Every  day  has  its  temptations  too;  some  perhaps 
we  foresee,  but  there  may  be  many  more  that  we  think 
not  of,  and  are  therefore  concerned  to  be  earnest  with 
God,  that  we  may  not  be  led  into  any  temptation,  but 
guarded  against  every  one ;  that  whatever  company  we 
come  into,  we  may  have  wisdom  to  do  good  and  no  hurt 
to  them,  and  to  get  good  and  no  hurt  by  them. 

We  know  not  what  a  day  may  bring  forth ;  little  think 
in  the  morning  what  tidings  we  may  hear,  and  what 
events  may  befall  us  before  night;  and  should  therefore 
beg  of  God  grace  to  carry  us  through  the  duties  and 
difficulties  which  we  do  not  foresee,  as  well  as  those  which 
we  do ;  that,  in  order  to  our  standing  complete  in  all  the 
will  of  God,  as  the  day  is,  so  the  strength  may  be.  We 
shall  find,  that  sufficient  unto  the  day  is  the  evil  thereof, 
and  that,  therefore,  as  it  is  folly  to  take  thought  for 
to-morrow's  event,  so  it  is  wisdom  to  take  thought  for 
to-day's  duty,  that  sufficient  unto  tins  day,  and  the  duty 
of  it,  may  be  the  supplies  of  the  divine  grace,  thoroughly  to 
furnish  us  for  every  good  word  and  work,  and  thoroughly 
to  fortify  us  against  every  evil  word  and  work ;  that  we 
may  not  think,  or  speak,  or  do  anything  in  all  the  day, 


94 


DIRECTIONS  FOR 


which  we  may  have  cause  upon  any  account  to  wish  un- 
thought,  unspoke,  and  undone  at  night. 

THE  APPLICATION. 

1.  Let  this  word  put  us  in  mind  of  our  omissions;  for 
omissions  are  sins,  and  must  come  into  judgment.  How 
often  has  our  morning  worship  been  either  neglected  or 
negligently  performed !  The  work  has  been  either  not 
done  at  all,  or  done  deceitfully ;  either  no  sacrifice  at  all 
brought,  or  it  lias  been  the  torn,  and  the  lame,  and  the 
sick ;  either  no  prayer,  or  the  prayer  not  directed  aright,  nor 
lifted  up.  We  have  had  the  morning's  mercies,  God  has 
not  been  wanting  in  the  compassion  and  care  of  a  Father 
for  us,  yet  we  have  not  done  the  morning's  service,  but 
have  been  shamefully  wanting  in  the  duty  of  cliildren  to 
him. 

Let  us  be  truly  humbled  before  God  this  morning  for 
our  sin  and  folly  herein,  that  we  have  so  often  robbed 
God  of  the  honour,  and  ourselves  of  the  benefit,  of  our 
morning  worship.  God  has  come  into  our  closets,  seek- 
ing this  fruit,  but  has  found  none,  or  next  to  none ;  has 
hearkened  and  heard,  but  either  we  spake  not  to  him  at 
all,  or  spake  not  right.  Some  trifling  thing  or  other  has 
served  for  an  excuse  to  put  it  by  once,  and  when  once  the 
good  usage  has  been  broken  in  upon,  conscience  has  been 
wounded,  and  its  bonds  weakened,  and  we  have  grown  more 
and  more  cool  to  it,  and  perhaps  by  degrees  it  has  been 
quite  left  off. 

2.  I  beseech  you,  suffer  a  word  of  exhortation  concerning 
this.  I  know  what  an  influence  it  would  have  upon  the 
prosperity  of  your  souls,  to  be  constant  and  sincere  in  your 
secret  worship,  and  therefore,  give  me  leave  to  press  it  upon 
you  with  all  earnestness;  let  God  hear  from  you  every 
morning,  every  morning  let  your  prayer  be  directed  to  him, 
and  look  up. 

(1.)  Make  conscience  of  your  secret  worship;  keep  it  up, 
not  only  because  it  has  been  a  custom  you  have  received  by 


DAILY  COMMUNION  'WITH  GOD. 


05 


tradition  from  your  fathers,  but  because  it  is  a  duty,  con- 
cerning which  you  have  received  commandments  from  the 
Lord.  Keep  up  stated  times  for  it,  and  be  true  to  them. 
Let  those  who  have  hitherto  lived  in  the  total  neglect,  or  in 
the  frequent  omission,  of  secret  prayer,  be  persuaded 
henceforward  to  look  upon  it  as  the  most  needful  part  of 
their  daily  business,  and  the  most  delightful  part  of  their 
daily  comfort,  and  do  it  accordingly  with  a  constant  care, 
and,  yet,  with  a  constant  pleasure. 

No  persons  who  have  the  use  of  their  reason  can  pretend 
to  an  exemption  from  this  duty ;  what  is  said  to  some  is 
said  to  all,  ;£  Pray,  pray,  continue  in  prayer,  and  watch  in 
the  same."  Rich  people  are  not  so  much  bound  to  labour 
with  their  hands  as  the  poor,  poor  people  are  not  so  much 
bound  to  give  alms  as  the  rich,  but  both  are  equally  bound 
to  pray.  The  rich  are  not  above  the  necessity  of  the  duty, 
nor  the  poor  below  acceptance  with  God  in  it.  It  is  not 
too  soon  for  the  youngest  to  begin  to  pray;  and  those 
whom  the  multitude  of  years  has  taught  wisdom,  yet  at 
their  end  will  be  fools,  if  they  think  they  have  no  further 
occasion  for  prayer. 

Let  none  plead  they  cannot  pray ;  for  if  you  are  ready 
to  perish  with  hunger,  you  could  beg  and  pray  for  food ; 
and  if  you  see  yourselves  undone  by  reason  of  sin,  can 
you  not  beg  and  pray  for  mercy  and  grace  ?  Art  thou  a 
Christian  ?  Never  for  shame  say,  thou  canst  not  pray,  for 
that  is  as  absurd  as  for  a  soldier  to  say,  he  knows  not 
how  to  handle  a  sword,  or  a  carpenter  an  axe.  What 
are  you  called  for  into  the  fellowship  of  Christ,  but  that 
by  him  you  may  have  fellowship  with  God !  You  cannot 
pray  so  well  as  others,  pray  as  well  as  you  can,  and  God  will 
accept  of  you. 

Let  none  plead  that  they  have  not  time  in  a  morning  for 
prayer.  I  dare  say  you  can  find  time  for  other  things  that 
are  less  needful.  You  had  better  take  time  from  sleep  than 
want  time  for  prayer.  And  how  can  you  spend  time  better, 
and  more  to  your  satisfaction  and  advantage  ?     All  the 


96 


DIRECTIONS  FOR 


business  of  the  day  will  prosper  the  better,  for  your  begin- 
ning it  thus  with  God. 

Let  none  plead  that  they  have  not  a  convenient  place  to 
be  private  m  for  this  work :  Isaac  retired  into  the  field  to 
pray:  and  the  Psalmist  could  be  alone  with  God  in  a 
corner  of  the  house  top.  If  you  cannot  perform  it  with  so 
much  secrecy  as  you  would,  yet  perform  it ;  it  is  doing  it 
with  ostentation  that  is  the  fault,  not  doing  it  under  obser- 
vation, when  it  cannot  be  avoided.  I  remember,  when  I 
was  a  young  man  coming  up  hither  to  London  in  the  stage 
coach,  in  King  James's  time,  there  happened  to  be  a  gentle- 
man in  the  company,  who  then  was  not  afraid  to  own 
himself  a  Jesuit.  Many  rencounters  he  and  I  had  upon 
the  road,  and  this  was  one :  He  was  praising  the  custom  in 
popisli  countries  of  keeping  the  church  doors  always  open, 
for  people  to  go  into  at  any  time  to  say  their  prayers.  I  told 
him  it  looked  too  much  like  the  practice  of  the  Pharisees, 
that  prayed  in  the  synagogues;  and  did  not  agree  with 
Christ's  command,  "  Thou,  when  thou  pray  est"  thyself,  enter 
not  into  the  church  with  the  doors  open,  but  "into  thy 
closet  and  shut  thy  doors."  When  he  was  pressed  with  that 
argument,  he  replied  with  some  vehemence,  "  I  believe  you 
Protestants  say  your  prayers  nowhere ;  for,"  said  he,  "  I 
have  travelled  a  great  deal  in  the  coach  in  company  with 
Protestants,  have  often  lain  in  inns  in  the  same  room  with 
them,  and  have  carefully  watched  them,  and  could  never 
perceive  that  any  of  them  said  his  prayers  night  or  morning 
but  one,  and  he  was  a  Presbyterian."  I  hope  there  was 
more  malice  than  truth  in  what  he  said:  but  I  mention  it 
as  an  intimation,  that  though  we  cannot  be  so  private  as  we 
would  be  in  our  devotions,  yet  we  must  not  omit  them,  lest 
the  omission  should  prove  not  a  sin  only,  but  a  scandal. 

(2.)  Make  a  business  of  your  secret  worship,  and  be  not 
slothful  in  this  business,  but  fervent  in  spirit,  serving  the 
Lord.  Take  heed  lest  it  degenerate  into  a  formality,  and 
you  grow  customary  in  your  accustomed  services.  Go  about 
the  duty  solemnly ;  be  inward  with  God  in  it ;  it  is  not 


DAILY  COMMUNION  WITH  GOD. 


97 


enough  to  say  your  prayers,  but  you  must  pray  your  prayers, 
must  pray  in  praying,  as  Elijah  did,  Jam.  v.  17.  Let  us 
learn  to  labour  fervently  in  prayer,  as  Epaphras  did,  Col.  iv. 
12,  and  w*  shall  find  that  it  is  the  hand  of  the  diligent  in 
this  duty  that  makes  rich.  God  looks  not  at  the  length  of 
your  prayers,  nor  shall  you  be  heard  for  your  much  speak- 
ing or  fine  speaking ;  but  God  requires  truth  in  the  inward 
part,  and  it  is  the  prayer  of  the  upright  that  is  his  delight. 
When  you  have  prayed,  look  upon  yourselves  as  thereby 
engaged  and  encouraged,  both  to  serve  God  and  to  trust  in 
him ;  that  the  comfort  and  benefit  of  your  morning  devo- 
tions may  not  be  as  the  morning  cloud  which  passes  away, 
but  as  the  morning  light  which  shines  more  and  more. 


PAET  II 

SHOWING  HOW  TO  SPEND  THE  DAY  WITH  GOD. 


"  On  thee  do  I  wait  all  the  day."— Psalm  xxv.  5. 

Which  of  us  is  there  that  can  truly  say  this  ?  Who 
lives  this  life  of  communion  with  God,  which  is  so  much 
our  business,  and  so  much  our  blessedness  ?  How  far  short 
do  we  come  of  the  spirit  of  holy  David,  though  we  have 
much  better  assistances  for  our  acquaintance  with  God  than 
the  saints  then  had,  by  the  clearer  discoveries  of  the  medi- 
ation of  Christ.  Yet,  that  weak  Christians,  who  arc  sincere, 
may  not  therefore  despair,  be  it  remembered,  that  David 
himself  was  not  always  in  such  a  frame  that  he  could  say  so ; 
he  had  his  infirmities,  and  yet  was  a  "  man  after  God's  own 
heart;"  we  have  ours,  which,  if  they  be  sincerely  lamented 
and  striven  against,  and  the  habitual  bent  of  our  souls  be 
toward  God  and  heaven,  we  shall  be  accepted  through  Christ, 
for  we  are  not  under  the  law,  but  under  grace. 

However,  David's  profession  in  the  text,  shows  us  what 
should  be  our  practice,  On  God  we  must  wait  all  the  day 


98 


DIRECTIONS  FOR 


That  denotes  two  things,  a  patient  expectation,  and  a  con- 
stant, attendance. 

I.  It  speaks  a  patient  expectation  of  liis  coming  to  us 
in  a  way  of  mercy ;  and  then,  all  the  day  must  be  taken 
figuratively,  for  all  the  time  that  the  wanted  and  desired 
mercy  is  delayed.  David,  in  the  former  part  of  the  verse 
prayed  for  divine  conduct  and  instruction,  "  Lead  me  in 
thy  truth  and  teach  me."  He  was  at  a  loss,  and  veiy 
desirous  to  know  what  God  would  have  him  to  do,  and 
was  ready  to  do  it ;  but  God  kept  him  in  suspense,  he  was 
not  yet  clear  what  was  the  mind  and  will  of  God,  what 
course  he  should  steer,  and  how  he  should  dispose  of 
himself;  will  he  therefore  proceed  without  divine  direc- 
tion ?  No,  "  On  thee  I  will  wait  all  the  day,"  as  Abraham 
attended  on  the  sacrifice  from  morning  till  the  sun  went 
down,  before  God  gave  him  an  answer  to  Iris  inquiries 
concerning  Ins  seed,  Gen.  xv.  5, 12,  and  as  Habakkuk  stood 
upon  his  watch-tower  to  see  what  answer  God  would  give 
him,  when  he  consulted  his  oracle ;  and  though  it  do  not 
come  presently,  yet  at  the  end  it  shall  speak,  and  not  lie. 

David,  in  the  words  before  the  text,  had  called  God 
"  The  God  of  his  salvation,"  the  God  on  whom  he  depended 
for  salvation,  temporal  and  eternal  salvation ;  from  whom 
he  expected  deliverance  out  of  his  present  distresses,  those 
troubles  of  his  heart  that  were  enlarged,  ver.  17,  and  out 
of  the  hands  of  those  enemies  who  were  ready  to  triumph 
over  him,  ver.  2,  and  who  hated  him  with  a  cruel  hatred, 
ver.  19.  Hoping  that  God  will  be  his  Saviour,  he  resolves 
to  wait  on  him  all  the  day,  like  a  genuine  son  of  Jacob, 
whose  dying  profession  was,  Gen.  xlix.  18,  "  I  have  waited 
for  thy  salvation,  0  Lord."  Sometimes  God  precedes  his 
people  with  the  blessings  of  his  goodness,  before  they  call 
he  answers  them,  is  in  the  midst  of  his  church,  to  help 
her,  and  that  right  early,  Ps.  xlvi.  5.  But  at  other  times 
he  seems  to  stand  afar  off,  he  delays  the  deliverance,  and 
keeps  them  long  in  expectation  of  it,  nay,  and  in  suspense 
about  it;  the  light  is  neither  clear  nor  dark,  it  is  day, 
and  that  is  all ;  it  is  a  cloudy  and  dark  day,  and  it  is  net 


DAILY  COMMUNION  WITH  GOD. 


99 


till  evening  time  that  it  is  light,  that  the  comfort  comes 
which  they  have  been  kept  all  the  day  waiting  for ;  nay, 
perhaps  it  comes  not  till  far  in  the  night,  it  is  at  mid- 
night that  the  cry  is  made,  "  Behold  the  bridegroom 
comes."  The  deliverance  of  the  church  out  of  her  troubles, 
the  success  of  her  struggles,  and  rest  from  them,  a 
rescue  from  under  the  rod  of  the  wicked,  and  the  accom- 
plishment of  all  that  which  God  has  promised  concern- 
ing it,  is  what  we  must  continue  humbly  waiting  upon  God 
for,  without  distrust  or  impatience ;  we  must  wait  all  the  day, 

(1.)  Though  it  be  a  long  day;  though  we  be  kept 
waiting  a  great  while,  quite  beyond  our  own  reckoning; 
though,  when  we  have  waited  long,  we  are  still  obliged 
to  wait  longer,  and  are  bid  with  the  prophet's  servant  to 
"  go  yet  seven  times,"  1  Kings  xviii.  43,  before  we  perceive 
the  least  sign  of  mercy  coming.  "We  looked  that  this 
and  the  other  had  been  he  that  should  have  delivered 
Israel,"  but  are  disappointed ;  "  The  harvest  is  past,  the 
summer  is  ended,  and  we  are  not  saved,"  Jer.  viii.  20. 
The  time  is  prolonged,  nay,  the  opportunities  are  let  slip, 
the  summer  time,  and  harvest  time,  when  we  thought  to 
have  reaped  the  fruit  of  all  our  prayers,  and  pains,  and 
patience,  is  past  and  ended,  and  we  are  as  far  as  ever 
from  salvation.  The  time  that  the  ark  abode  in  Kirjath- 
jearim  was  long,  much  longer  than  it  was  thought  it  would 
have  been  when  it  was  first  lodged  there ;  it  was  twenty 
years,  so  that  the  whole  house  of  Israel  lamented  after  the 
Lord,  and  began  to  fear  it  would  abide  for  ever  in  that 
obscurity,  1  Sam.  vii.  2. 

But  though  it  be  a  long  day,  it  is  but  a  day,  but  one  day, 
and  it  is  known  to  the  Lord,  Zech.  xiv.  7.  It  seems  long 
while  we  are  kept  waiting,  but  the  happy  issue  will  enable 
us  to  reflect  upon  it  as  short,  and  but  for  a  moment.  It  is 
no  longer  than  God  has  appointed,  and  we  are  sure  his  time 
is  the  best  time,  and  his  favours  are  worth  waiting  for.  The 
time  is  long,  but  it  is  nothing  to  the  days  of  eternity,  when 
those  who  had  long  patience  shall  be  recompensed  for  it 
with  an  everlasting  salvation. 


100 


DIRECTIONS  FOR 


(2.)  Though  it  be  a  dark  day,  yet  let  us  wait  upon  God 
all  the  daj-.  Though  while  we  are  kept  waiting  for  what 
God  will  do,  we  are  kept  in  the  dark  concerning  what  he  is 
doing,  and  what  is  best  for  us  to  do,  yet,  let  us  be  content 
to  wait  in  the  dark.  Though  we  see  not  our  signs,  though 
there  is  none  to  tell  us  how  long,  yet  let  us  resolve  to  wait, 
how  long  soever  it  be ;  for  though  what  God  does  we  know 
not  now,  yet  we  shall  know  hereafter,  when  the  mystery  of 
God  shall  be  finished. 

Never  was  man  more  at  a  loss  concerning  God's  dealings 
with  him  than  poor  Job  was :  "  I  go  forward,  but  he  is  not 
there ;  backward,  but  I  cannot  perceive  him ;  on  the  left 
hand,  on  the  right  hand,  but  I  cannot  see  him,"  Job  xxiii. 
8,  9 ;  yet  he  sits  down,  ver.  10,  resolving  to  wait  on  God  all 
the  day  with  a  satisfaction  in  this,  that  though  he  know  not 
the  way  that  he  takes,  "  he  knows  the  way  that  I  take,  and 
when  he  has  tried  me,  I  shall  come  forth  as  gold,"  approved 
and  improved.  He  sits  by  as  a  refiner,  and  will  take  care 
that  the  gold  be  in  the  furnace  no  longer  than  is  needful 
for  the  refining  of  it.  When  God's  way  is  in  the  sea,  so 
that  he  cannot  be  traced,  yet  we  are  sure  his  way  is  in  the 
sanctuary,  so  that  he  may  be  trusted,  Ps.  lxxvii.  13,  19. 
And  when  "  clouds  and  darkness  are  round  about  him,"  yet 
even  then  "justice  and  judgment  are  the  habitation  of  his 
throne." 

(3.)  Though  it  be  a  stormy  day,  yet  we  must  wait  upon 
God  all  the  day.  Though  we  are  not  only  becalmed,  and  do 
not  get  forward,  but  though  the  wind  be  contrary,  and  drive 
us  back,  nay,  though  it  be  boisterous,  and  the  church  be 
tossed  with  tempests,  and  ready  to  sink,  yet  we  must  hope 
the  best ;  yet  we  must  wait,  and  weather  the  storm  by 
patience.  It  is  some  comfort  that  Christ  is  in  the  ship ;  the 
church's  cause  is  Christ's  cause,  he  has  espoused  it,  and  he 
will  own  it ;  he  is  embarked  in  the  same  vessel  with  his 
people,  and  therefore,  "  Why  are  you  fearful  ? "  Doubt  not 
but  the  ship  will  come  safe  to  land ;  though  Christ  seem  for 
the  present  to  be  asleep,  the  prayers  of  his  disciples  will 
awake  him,  and  he  will  rebuke  the  winds  and  the  waves ; 


DAILY  COMMUNION  WITH  GOD. 


101 


though  the  bush  burn,  if  God  be  in  it,  it  shallr  not  be  con« 
sumed.  Yet  this  is  not  all,  Christ  is  not  only  in  the  ship, 
but  at  the  helm ;  whatever  threatens  the  church  is  ordered 
by  the  Lord  Jesus,  and  shall  be  made  to  work  for  its  good. 
It  is  excellently  expressed  by  Mr.  George  Herbert : 

Away  despair,  my  gracious  God  doth  hear, 
When  winds  and  waves  assault  my  keel, 

He  doth  preserve  it,  he  doth  steer, 
E'en  when  the  boat  seems  most  to  reel. 

Storms  are  the  triumph  of  his  ar* 

Well  may  he  close  his  eyes,  but  not  his  heart. 

It  is  a  seasonable  word  at  this  day  What  God  will  do 
with  us  we  cannot  tell ;  but  this  we  are  sure  of,  that  he  is 
a  God  of  judgment,  infinitely  wise  and  just,  and  therefore, 
"  Blessed  are  all  they  that  wait  for  him,"  Isa.  xxx.  18.  He 
will  do  his  own  work  in  his  own  way  and  time ;  and  though 
we  be  hurried  back  into  the  wilderness,  when  we  thought 
we  had  been  upon  the  borders  of  Canaan,  we  suffer  justly 
for  our  unbelief  and  murmurings,  but  God  acts  wisely,  and 
will  be  found  faithful  to  his  promise ;  his  time  to  judge  for 
his  people,  and  to  repent  himself  concerning  his  servants, 
is  when  he  sees  that  their  strength  is  gone.  This  was  seen 
of  old  in  the  mount  of  the  Lord,  and  shall  be  again.  And 
therefore  let  us  continue  in  a  waiting  frame.  Hold  out  faith 
and  patience,  for  "  It  is  good  that  a  man  should  both  hope 
and  wait  quietly  for  the  salvation  of  the  Lord." 

2.  It  speaks  a  constant  attendance  upon  him  in  a  way  of 
duty.  And  so  we  understand  the  day  literally;  it  was 
David's  practice  to  wait  upon  God  all  the  day.  It  signifies 
both  every  day,  and  all  the  day  long;  it  is  the  same  with 
that  command,  Prov.  xxiii.  17,  "Be  thou  in  the  fear  of  the 
Lord  all  the  day  long." 

Doct.  It  is  not  enough  for  us  to  begin  every  day  with 
God,  but  on  him  we  must  wait  every  day,  and  all  the  day 
long. 

For  the  opening  of  this  I  must  show,  I.  What  it  is  to 
wait  upon  God :  II.  That  we  must  do  this  every  day,  and 
all  the  day  long. 


102 


DIRECTIONS  FOR 


I.  Let  us  inquire  what  it  is  to  wait  upon  God.  You  have 
heard  how  much  it  is  our  duty  in  the  morning  to  speak  to 
him,  in  solemn  prayer.  But  have  we  then  done  with  him 
for  all  day  ?  No,  we  must  still  be  waiting  on  him  ;  as  one 
to  whom  we  stand  very  nearly  related,  and  very  strongly 
obliged.  To  wait  on  God,  is  to  live  a  life  of  desire  toward 
him,  delight  in  him,  dependence  on  him,  and  devotedness 
to  him. 

1.  It  is  to  live  a  life  of  desire  toward  God ;  to  wait  on 
him  as  the  beggar  waits  on  his  benefactor,  with  earnest 
desire  to  receive  supplies  from  him ;  as  the  sick  and  sore  in 
Bethesda's  pool  waited  for  the  stirring  of  the  water,  and 
attended  in  the  porches  with  desire  to  be  helped  in  and 
healed.  When  the  prophet  had  said,  "  Lord,  in  the  way  of 
thy  judgments  we  have  waited  for  thee,"  he  explained  him- 
self thus  in  the  next  words,  "  The  desire  of  our  soul  is  to  thy 
name,  and  to  the  remembrance  of  thee ;  and  with  my  soul 
have  I  desired  thee,"  Isa.  xxvi.  8,  9,  Our  desire  must  not 
be  only  toward  the  good  things  that  God  gives,  but  toward 
God  himself,  lire  favour  and  love,  the  manifestation  of  his 
name  to  us,  and  the  influence  of  his  grace  upon  us.  Then 
we  wait  on  God,  when  our  souls  pant  after  him,  and  his 
favour,  when  we  thirst  for  God,  for  the  living  God ;  Oh  that 
I  may  behold  the  beauty  of  the  Lord !  Oh  that  I  may 
taste  his  goodness !  Oh  that  I  may  bear  his  image,  and  be 
entirely  conformed  to  his  will !  for  there  is  none  in  heaven 
or  earth  that  I  can  desire  in  comparison  of  him.  Oh  that 
I  may  know  him  more  and  love  him  better,  and  be  brought 
nearer  to  him,  and  made  fitter  for  him.  Thus  upon  the 
wings  of  holy  desire  should  our  souls  be  still  soaring  upward 
toward  God,  still  pressing  forward,  forward  toward  heaven. 

We  must  not  only  pray  solemnly  in  the  morning,  but 
that  desire  which  is  the  life  and  soul  of  prayer,  like  the  fire 
upon  the  altar,  must  be  kept  continually  burning,  ready  for 
the  sacrifices  that  are  to  be  offered  upon  it.  The  bent  and 
bias  of  the  soul,  in  all  its  motions,  must  be  toward  God,  the 
serving  of  him  in  all  we  do,  and  the  enjoying  of  him  in  all 
we  have.    And  this  is  principally  intended  in  the  com- 


DAILY  COMMUNION  WITH  GOD. 


103 


mauds  given  us  to  pray  alway,  to  pray  witho\it  ceasing,  to 
continue  in  prayer.  Even  when  we  are  not  making  actual 
addresses  to  God,  we  must  have  habitual  inclinations  toward 
him ;  as  a  man  in  health,  though  he  is  not  always  eating, 
yet  has  always  a  disposition  in  him  toward  the  nourishment 
and  delights  of  the  body.  Thus  must  we  be  always  wraiting 
on  God,  as  our  chief  good,  and  moving  toward  him. 

2.  It  is  to  live  a  life  of  delight  in  God,  as  the  lover  waits 
on  his  beloved.  Desire  is  love  in  motion,  as  a  bird  upon 
the  wing ;  delight  is  love  at  rest,  as  a  bird  upon  the  nest ; 
now  though  our  desire  must  still  be  so  toward  God,  that  we 
must  be  wishing  for  more  of  God,  yet  our  delight  must  be 
so  in  God,  that  wTe  must  never  wish  for  more  than  God. 
Believing  him  to  be  a  God  all-sufficient,  in  him  we  must  be 
entirely  satisfied ;  let  him  be  mine,  and  I  have  enough.  Do 
we  love  to  love  God  ?  Is  it  a  pleasure  to  us  to  think  that 
there  is  a  God  1  that  he  is  such  a  one  as  he  has  revealed 
himself  to  be  ?  that  he  is  our  God  by  creation,  to  dispose  of 
us  as  he  pleases  ?  our  God  in  covenant,  to  dispose  of  all  for 
the  best  to  us  ?  This  is  waiting  on  our  God,  always  looking 
up  to  him  with  pleasure. 

Something  or  other  the  soul  has  that  it  values  itself  by, 
something  or  other  that  it  reposes  itself  in ;  and  wrhat  is  it? 
God  or  the  world  ?  What  is  it  that  we  pride  ourselves  in, 
which  we  make  the  matter  of  our  boasting?  It  is  the 
character  of  worldly  people  that  they  boast  themselves  in 
the  multitude  of  their  riches,  Ps.  xlix.  6,  and  of  their 
own  might,  and  the  power  of  their  own  hands,  which  they 
think  have  gotten  them  this  wealth ;  it  is  the  character  of 
godly  people,  that  "  in  God  they  boast  all  the  day  long,"  Ps. 
xliv.  8.  That  is  waiting  on  God ;  having  our  eye  alway 
upon  him  with  a  secret  complacency,  as  men  have  upon 
that  which  is  their  glory,  and  which  they  glory  in. 

What  is  it  that  we  please  ourselves  with,  which  we  em- 
brace with  the  greatest  satisfaction,  in  the  bosom  of  which 
we  lay  our  heads,  and  in  having  which  we  hug  ourselves,  as 
having  all  we  would  have  ?  The  worldly  man,  when  his 
barns  are  full  of  corn,  says,  "  Soul,  take  thine  ease,  eat, 


104 


DIRECTIONS  FOR 


drink,  and  be  merry ; "  the  godly  man  can  never  say  so  till 
he  finds  his  heart  full  of  God,  and  Christ,  and  grace ;  and 
then,  "Return  unto  thy  rest,  0  my  soul;"  here  repose 
thyself.  The  gracious  soul  dwells  in  God,  is  at  home  in 
him,  and  there  dwells  at  ease,  is  in  him  perpetually 
pleased;  and  whatever  he  meets  with  in  the  world  to 
make  himself  uneasy,  he  finds  enough  in  God  to  balance  it. 

3.  It  is  to  live  a  life  of  dependence,  on  God,  as  the  child 
waits  on  his  father,  whom  he  has  a  confidence  in,  and 
on  whom  he  casts  all  his  care.  To  wait  on  God,  is  to 
expect  all  good  to  come  to  us  from  him,  as  the  worker 
of  all  good  for  us,  and  in  us,  the  giver  of  all  good  to  us, 
and  the  protector  of  us  from  all  evil.  Thus  David  ex- 
plains himself,  Ps.  lxii.  5,  "  My  soul,  wait  thou  only  upon 
God,"  and  continue  still  to  do  so,  for  "  my  expectation  is 
from  him ; "  I  look  not  to  any  other  for  the  good  I  need ;  for 
I  know  that  every  creature  is  that  to  me,  and  no  more 
than  he  makes  it  to  be,  and  from  him  every  man's  judg- 
ment proceeds.  Shall  we  lift  up  our  eyes  to  the  hills'? 
Does  our  help  come  thence?  Does  the  dew  that  waters 
the  valleys  come  no  further  than  from  the  tops  of  the 
hills  ?  Shall  we  go  higher,  and  lift  up  our  eyes  to  the 
heavens,  to  the  clouds?  Can  they  of  themselves  give 
rain?  No,  if  God  hear  not  the  heavens,  they  hear  not 
the  earth ;  we  must  therefore  look  above  the  hills,  above 
the  heavens,  for  all  our  help  cometh  from  the  Lord.  It 
was  the  acknowledgment  of  a  king,  and  no  good  one  neither, 
"  If  the  Lord  do  not  help  thee,  whence  shall  I  help  thee, 
out  of  the  bam  floor,  or  out  of  the  wine-press?" 

And  our  expectations  from  God,  as  far  as  they  are  guided 
by,  and  grounded  upon,  the  word  which  he  has  spoken,  ought 
to  be  humbly  confident,  and  with  a  full  assurance  of  faith. 
We  must  know  and  be  sure  that  no  word  of  God  shall  fall  to 
the  ground,  that  the  expectation  of  the  poor  shall  not  perish. 
Worldly  people  say  to  their  gold,  "  Thou  art  my  hope ; "  and 
to  the  fine  gold,  "  Thou  art  my  confidence,"  and  the  rich 
man's  wealth  is  his  strong  city :  but  God  is  the  only  refuge 
and  portion  of  the  godly  man  here  in  the  land  of  the  living : 


DAILY  COMMUSIOM  WITH  GOD. 


105 


it  is  to  him  ouly  that  he  says,  and  he  says  it  with  a  holy 
boldness,  "  Thou  art  my  hope  and  my  confidence."  The 
eyes  of  all  things  wait  on  him,  for  he  is  good  to  all ;  but  the 
eyes  of  his  saints  especially,  for  he  is  in  a  peculiar  manner 
good  to  Israel,  good  to  them.  They  know  his  name,  and 
therefore  will  trust  and  triumph  in  him,  as  those  who  know 
they  shall  not  be  made  ashamed  of  their  hope. 

4.  It  is  to  live  a  life  of  devotedness  to  God,  as  the  servant 
waits  on  Kis  master,  ready  to  observe  his  will,  and  do  his 
work,  and  in  everything  to  consult  his  honour  and  interest. 
To  wait  on  God  is  entirely  and  unreservedly  to  refer  our- 
selves to  his  wise  and  holy  directions  and  disposals,  and 
cheerfully  to  acquiesce  in  them,  and  comply  with  them. 
The  servant  that  waits  on  his  master  chooses  not  his  own 
way,  but  follows  his  master,  step  by  step :  thus  must  we 
wait  on  God,  as  those  who  have  no  will  of  our  own,  but 
what  is  wholly  resolved  into  his ;  and  must  therefore  study 
to  accommodate  ourselves  to  his.  It  is  the  character  of  the 
redeemed  of  the  Lord,  that  they  follow  the  Lamb  whereso- 
ever he  goes,  with  an  implicit  faith  and  obedience.  As  the 
eyes  of  a  servant  are  to  the  hand  of  his  master,  and  the 
eyes  of  a  maiden  to  the  hand  of  her  mistress,  so  must  our 
eyes  wait  on  the  Lord,  to  do  what  he  appoints  us,  to  take 
what  he  allots  us;  "Father,  thy  will  be  done;"  Master, 
thy  will  be  done. 

The  servant  waits  on  his  master,  not  only  to  do  him  ser- 
vice but  to  do  him  honour ;  and  thus  must  we  wait  on  God, 
that  we  may  be  to  him  for  a  name,  and  for  a  praise.  His 
glory  must  be  our  ultimate  end,  to  which  we,  and  all  we 
are,  have,  and  can  do,  must  be  dedicated;  we  wear  his 
livery,  attend  in  his  courts,  and  follow  his  motions  as  his 
servants,  for  this  end,  that  he  may  in  all  things  be  glorified. 

To  wait  on  God  is  to  make  his  will  our  rule. 

(1.)  To  make  the  will  of  his  precept  the  rule  of  our 
practice,  and  to  do  every  duty  with  an  eye  to  that.  We 
must  wait  on  liim  to  receive  his  commands,  with  a  resolu- 
tion to  comply  with  them,  how  much  soever  they  may  con- 
tradict our  corrupt  inclinations  or  secular  interests.  We 


106 


mbbcudm  ron 


most  wait  on  him  as  the  holy  angels  do,  who  always  heboid 
the  face  of  their  Father,  as  those  who  are  at  his  beck,  and 
are  ready  to  go  upon  the  least  intimation  of  his  will,  though 
but  by  a  wink  of  his  eye,  wherever  he  sends  them.  Thus 
must  we  do  the  will  of  God.  as  the  angels  do  it  who  are  in 
heaven,  those  ministers  of  his  that  do  his  pleasure,  and  are 
always  about  his  throne  in  order  to  it,  and  never  out  of 
the  way. 

David  here  prays,  that  God  would  show  him  his  way,  and 
lead  him.  and  teach  him.  and  keep  him,  and  forward  him, 
in  the  way  of  his  duty ;  and  so  the  text  comes  in  as  a  plea 
to  enforce  that  petition,  for  con  thee  do  I  wait  all  the  day;** 
ready  to  receive  the  law  from  thy  mouth,  and  in  everything  tr 
observe  thy  orders.  And  then  it  intimates  this,  that  those, 
and  those  only,  can  expect  to  be  taught  of  God,  who  are 
ready  and  willing  to  do  as  they  are  taught.  If  any  man 
will  do  his  will,  be  sted&stly  resolved  in  the  strength  of  his 
grace  to  comply  with  it.  he  shall  know  what  his  will  is. 
David  prays.  Lord.  "*give  me  understanding."*  and  then  promises 
himself.  "I  shall  keep  thy  law,  yea,  I  shall  observe  it,"1  as  the 
servant  that  waits  on  his  master.  They  that  go  up  to  the 
bouse  of  the  Lord,  with  an  expectation  that  he  will  teach 
themhisways.it  must  be  with  an  humble  resolution,  that  they 
will  walk  in  his  paths.  Isa.  iL  3.  Lord,  lei  the  pillar  of  cloud 
and  fire  go  before  me.  for  I  am  determined  with  full  purpose 
of  heart  to  follow  it.  and  thus  to  wait  on  my  God  all  the 
day. 

(2.)  To  make  the  will  of  his  providence  the  rule  of  our 
patience,  and  to  bear  every  affliction  with  an  eye  to  that. 
"We  are  sure  it  is  God  who  performs  all  things  for  us,  and  he 
performs  the  thing  that  is  appointed  for  us ;  we  are  as  sure 
that  all  is  well  that  God  does,  and  shall  be  made  to  work 
for  good  to  all  that  love  him  :  and  in  order  to  that  we 
ought  to  acquiesce  in.  and  accommodate  ourselves  to,  the 
whole  will  of  God.  To  wait  on  the  Lord  is  to  say.  It  is  the 
Lord,  let  him  do  to  me  as  seemeth  good  to  him,  because  no 
thing  seemeth  good  to  him  but  what  is  really  good ;  and  so 
we  shall  see  when  God's  work  appears  in  a  roll  light.  It 


DAILY  COMMUNION  WITH  GOD„ 


107 


is  to  say,  "Not  as  I  will,  but  as  thou  wilt,/or  should  it  be  ac- 
cording to  my  mind  ?"  It  is  to  bring  our  mind  to  our  condi- 
tion in  everything,  so  as  to  keep  it  calm  and  easy,  whatever 
happens  to  make  us  uneasy 

And  we  must  therefore  bear  the  affliction,  whatever  it  is, 
because  it  is  the  will  of  God ;  it  is  what  he  has  allotted  us, 
who  does  all  according  to  the  counsel  of  his  own  will.  This 
is  Christian  patience ;  I  was  dumb,  I  opened  not  my  mouth, 
not  because  it  was  to  no  purpose  to  complain,  but  because 
thou  didst  it,  and  therefore  I  had  no  reason  to  complain. 
And  this  will  reconcile  us  to  every  affliction,  one  as  well  as 
another,  because,  whatever  it  is,  it  is  the  will  of  God,  and  in 
compliance  with  it  we  must  not  only  be  silent,  because  of 
the  sovereignty  of  his  wiH,  "Woe  unto  him  that  strives  with 
his  Maker;"  but  we  must  be  satisfied  because  of  the  wisdom 
and  goodness  of  it.  Whatever  the  disposals  of  God's  provi- 
dence may  be  concerning  those  who  wait  on  him,  we  may 
be  sure  that  as  he  does  them  no  wrong,  so  he  means  them 
no  hurt :  nay,  they  may  say  as  the  Psalmist  did,  even  when 
he  was  plagued  all  the  day  long,  and  chastened  every  morn- 
ing, however  it  be,  yet  God  is  good,  and  therefore,  "though 
he  slay  me,  yet  will  I  trust  in  him,  yet  will  I  wait  on  him." 

I  might  open  this  duty  of  waiting  on  God  by  other  scrip- 
ture expressions  which  speak  the  same  thing,  and  are,  as 
this,  comprehensive  of  a  great  part  of  that  homage  which 
we  are  bound  to  pay  to  him,  and  that  communion  which  it 
is  our  interest  to  keep  up  with  him.  "Truly  our  fellowship 
is  with  the  Father,  and  with  the  Son  Jesus  Christ." 

It  is  to  set  God  always  before  us,  Ps.  xvi.  8.  To  look  upon 
liim  as  one  always  near  us,  always  at  our  right  hand,  and 
who  has  his  eye  upon  us  wherever  we  are,  and  whatever  we 
are  doing ;  nay,  as  one  in  whom  we  live  and  move,  and  have 
our  being,  with  whom  we  have  to  do,  and  to  whom  we  are 
accountable.  This  is  pressed  upon  us  as  the  great  principle 
of  gospel  obedience,  "Walk  before  me,  and  be  thou  upright ;" 
herein  qpnsists  that  uprightness  which  is  our  evangelical  per- 
fection, in  walking  at  all  times  as  before  God,  and  studying 
to  approve  ourselves  to  him. 


108 


D1UECTIOKS  ?OR 


It  is  to  have  our  eyes  ever  toward  the  Lord,  as  it  follows 
here,  Ps.  xxv.  15.  Though  we  cannot  see  him  by  reason  of 
our  present  distance  and  darkness,  yet  we  must  look  toward 
him,  toward  the  place  where  his  honour  dwells ;  as  those 
who  desire  the  knowledge  of  him  and  his  will,  and  direct  all 
to  his  honour  as  the  mark  we  aim  at,  labouring  in  this,  that 
whether  present  or.  absent  we  may  be  accepted  of  him.  To 
wait  on  him,  is  to  follow  liim  with  our  eye  in  all  those  things 
wherein  he  is  pleased  to  manifest  himself,  and  to  admit  the 
discoveries  of  his  being  and  perfections. 

It  is  to  acknowledge  God  in  all  our  ways,  Prov.  iii.  6.  In 
all  the  actions  of  life,  and  in  all  the  affairs  of  life,  we  must 
walk  in  his  hand,  and  set  ourselves  in  the  way  of  his  steps. 
In  all  our  undertakings  we  must  wait  upon  him  for  direc- 
tion and  success,  and  by  faith  and  prayer  commit  our  way 
to  him  to  undertake  for  us,  and  him  we  must  take  with  us 
wherever  we  go ;  "  If  thy  presence  go  not  up  with  us,  carry 
us  not  up  hence."  In  all  our  comforts  we  must  see  his  hand 
giving  them  out  to  us,  and  in  all  our  crosses  we  must  see  the 
same  hand  laying  them  upon  us,  that  we  may  learn  to  receive 
both  good  and  evil,  and  to  bless  the  name  of  the  Lord  both 
when  he  gives  and  when  he  takes. 

It  is  to  follow  the  Lord  fully,  as  Caleb  did,  Numb.  14.  24. 
It  is  to  "fulfil  after  the  Lord,"  so  the  word  is ;  to  have  respect 
to  all  his  commandments,  and  to  study  to  stand  complete 
in  his  whole  will.  Wherever  God  leads  us,  and  goes  before 
us,  we  must  be  followers  of  him  as  dear  children,  must  follow 
the  Lamb  whithersoever  he  goes,  and  take  him  for  our  guide 
whithersoever  we  go. 

This  is  to  wait  on  God,  and  those  who  do  so  may  cheer- 
fully wait  for  him,  for  he  will  without  fail  appear  in  due  time 
to  their  joy;  and  that  word  of  Solomon  shall  be  made  good 
to  them,  "He  who  waits  on  his  master  shall  be  honoured,"  for 
Christ  has  said,  "Where  I  am,  there  shall  also  my  servant 
be,"  Prov.  xxvii.  18. 

II.  Having  showed  you  what  it  is  to  wait  on  Gfcd,  I  come 
next  to  show,  that  this  we  must  do  every  day,  and  all  the 
day  long. 


DAILY  COMMUNION  WITH  GOD. 


109 


1.  We  must  wait  on  our  God,  omni  die — every  day,  so 
some.  This  is  the  work  of  every  day  which  is  to  be  done 
in  its  day,  for  the  duty  of  every  day  requires  it.  Servants 
in  the  courts  of  princes  have  their  weeks  or  months  of  wait- 
ing appointed  them,  and  are  obliged  to  attend  only  at  cer- 
tain times.  But  God's  servants  must  never  be  out  of  wait- 
ing ;  all  the  days  of  our  appointed  time,  the  time  of  our  work 
and  warfare  here  on  earth,  we  must  be  waiting,  Job  xiv.  14, 
and  not  desire  or  expect  to  be  discharged  from  this  attend- 
ance, till  we  come  to  heaven,  where  we  shall  wait  on  God, 
as  angels  do,  more  nearly  and  constantly. 

We  must  wait  on  God  every  day. 

(1.)  Both  on  sabbath  days,  and  on  week  days.  The  Lord's 
day  is  instituted  and  appointed  on  purpose  for  our  attendance 
on  God  in  the  courts  of  his  house,  there  we  must  wait  on 
him  to  give  glory  to  him,  and  to  receive  both  commands  and 
favours  from  him.  Ministers  must  then  wait  on  their  min- 
istry, Rom.  xii.  7,  and  people  must  wait  on  it  too,  saying,  as 
Cornelius  for  himself  and  his  friends,  "Now  We  are  all  here 
ready  before  God,  to  hear  all  things  that  are  commanded 
thee  of  God,"  Acts  x.  33.  It  is  for  the  honour  of  God,  to  help 
to  fill  up  the  assemblies  of  those  who  attend  at  the  footstool 
of  his  throne,  and  to  add  to  their  number.  The  whole  sab- 
bath time,  except  what  is  taken  up  in  works  of  necessity  and 
mercy,  must  be  employed  in  waiting  on  our  God.  Christians 
are  spiritual  priests,  and  as  such  it  is  their  business  to  wait 
in  God's  house  at  the  time  appointed. 

But  that  is  hot  enough ;  we  must  wait  upon  our  God  on 
week  days  too,  for  every  day  of  the  week  we  want  mercy 
from  him,  and  have  work  to  do  for  him.  Our  waiting  upon 
him  in  public  ordinances  on  the  first  day  of  the  week,  is  de- 
signed to  fix  us  to,  and  fit  us  for,  communion  with  him  all 
the  week  after ;  so  that  we  answer  not  the  intentions  of  the 
sabbath,  unless  the  impressions  of  it  abide  upon  us,  and  go 
with  us  into  the  business  of  the  wreek,  and  be  kept  always 
in  the  imagination  of  the  thought  of  our  heart.  Thus  from 
one  sabbath  to  another,  and  from  one  new  moon  to  another, 
we  must  keep  in  a  holy  gracious  frame ;  must  be  so  in  the 


110  DIliECTJONS  FOR 

Spirit  on  the  Lord's  day,  as  to  walk  in  the  Spirit  all  the 
week. 

(2.)  Both  on  idle  days  and  busy  days  we  must  be  found 
waiting  on  God.  Some  days  of  our  lives  are  days  of  labour 
and  hurry,  when  our  particular  calling  calls  for  our  close 
and  diligent  application ;  but  we  must  not  think  that  will 
excuse  us  from  our  constant  attendance  on  God.  Even 
when  our  hands  are  working  about  the  world  our  hearts 
may  be  waiting  on  our  God,  by  an  habitual  regard  to  him ; 
to  his  providence  as  our  guide,  and  his  glory  as  our  end,  in 
our  worldly  business ;  and  thus  we  must  abide  with  him  in 
them.  Those  who  rise  up  early  and  sit  up  late,  and  eat  the 
bread  of  carefulness,  in  pursuit  of  the  world,  yet  are  con- 
cerned to  wait  on  God,  because  otherwise  all  their  care  and 
pains  will  signify  nothing ;  it  is  labour  in  vain,  Ps.  cxxvii. 
1,  2 ;  nay,  it  is  labour  in  the  fire. 

Some  days  of  our  lives  we  relax  from  business,  and  take 
our  ease.  Many  of  you  have  your  time  for  diversion ;  but 
then  when  you  lay  aside  other  business,  this  of  waiting  upon 
God  must  not  be  laid  aside.  When  you  prove  your- 
selves with  mirth,  as  Solomon  did,  and  say,  you  will  enjoy 
pleasure  a  little,  yet  let  this  wisdom  remain  with  you,  Eccles. 
ii  1/3;  let  your  eye  be  then  up  to  God,  and  take  heed  of 
dropping  your  communion  with  him,  in  that  which  you" call 
an  agreeable  conversation  with  your  friends.  Whether  it  be 
a  day  of  work,  or  a  day  of  rest,  we  shall  find  nothing  like 
waiting  upon  God,  both  to  lighten  the  toil  of  our  work,  and 
to  sweeten  the  comfort  of  our  repose.  So  that  whether  we 
have  much  to  do  or  little  to  do  in  the  world,  still  we  must 
wait  upon  God,  that  we  may  be  kept  from  the  temptation 
that  attends  both  the  one  and  the  other. 

(3.)  Both  in  days  of  prosperity,  and  in  days  of  adver- 
sity, we  must  be  found  waiting  upon  God.  Does  the  world 
smile  upon  us  and  court  us?  yet  let  us  not  turn  from  attend- 
ing on  God  to  make  our  court  to  it.  If  we  have  ever  so 
much  of  the  wealth  of  the  world,  yet  we  cannot  say  we  have 
no  need  of  God,  no  further  occasion  to  make  use  of  him,  as 
David  was  ready  to  say,  when  in  his  prosperity  he  said  he 


DAILY  COMMUNION  WITH  GOD. 


Ill 


should  never  be  moved ;  but  soon  saw  his  error  when  God 
hid  his  face,  and  he  was  troubled,  Psalm  xxx.  6.  "When 
our  affairs  prosper,  and  into  our  hands  God  brings  plenti- 
fully, we  must  wait  upon  God  as  our  great  Landlord,  and 
own  our  obligations  to  him;  must  beg  his  blessing  on  "what 
we  have,  and  his  favour  with  it,  and  depend  upon  him  both 
for  the  continuance  and  for  the  comfort  of  it.  We  must 
wait  upon  God  for  wisdom  and  grace,  to  use  what  we  have 
in  the  world  for  the  ends  for  which  we  are  intrusted  with 
it,  as  those  who  must  give  account,  and  know  not  how  soon. 
And  how  much  soever  we  have  of  this  world,  and  how  richly 
soever  it  is  given  us  to  enjoy  it,  still  we  must  wait  upon 
God  for  better  things,  not  only  than  the  world  gives,  but 
than  he  himself  gives  in  this  world.  "  Lord  put  me  not  off 
with  this  for  a  portion." 

And  when  the  world  frowns  upon  us,  and  things  go  very 
cross,  we  must  not  so  fret  ourselves  at  its  frowns,  or  so 
frighten  ourselves  with  them,  as  thereby  to  be  driven  off 
from  waiting  on  God,  but  rather  let  us  thereby  be  driven  to 
it.  Afflictions  are  sent  for  this  end,  to  bring  us  to  the 
throne  of  grace,  to  teach  us  to  pray,  and  to  make  the  word 
of  God's  grace  precious  to  us.  In  the  day  of  our  sorrow  we 
must  wait  upon  God,  for  those  comforts  which  are  sufficient 
to  balance  our  griefs  ;  Job,  when  in  tears,  fell  down  and 
worshipped  God  taking  away,  as  well  as  giving.  In  the 
day  of  our  fear  we  must  wait  upon  God,  for  those  encour- 
agements that  are  sufficient  to  silence  our  fears  ;  Jehosha- 
phat  in  his  distress  waited  upon  God,  and  it  was  not  in  vain, 
his  heart  was  established  by  it ;  and  so  was  David's  often, 
which  brought  him  to  this  resolution,  which  was  an  anchor 
to  his  soul,  u  What  time  I  am  afraid,  I  will  trust  in  thee." 

(4.)  Both  in  the  days  of  youth,  and  in  the  days  of  old 
age,  we  must  be  found  waiting  on  God.  Those  who  are 
young  cannot  begin  their  attendance  on  God  too  soon  :  the 
child  Samuel  ministered  to  the  Lord,  and  the  Scripture 
story  puts  a  particular  mark  of  honour  upon  it ;  and  Christ 
was  wonderfully  pleased  with  the  hosannas  of  the  children 
who  waited  on  him,  when  he  rode  in  triumph  into  Jerusa- 


112 


DIRECTIONS  FOR 


lem :  when  Solomon  in  his  youth,  upon  his  accession  to  the 
throne,  waited  upon  God  for  wisdom,  it  is  said,  "  The  saying 
pleased  the  Lord."  "  I  remember  thee,  (says  God  to  Israel,) 
even  the  kindness  of  thy  youth,  when  thou  wentest  after 
me,  and  didst  wait  upon  me  in  a  wilderness,"  Jer.  ii.  2. 
To  wait  upon  God  is  to  be  mindful  of  our  Creator,  and 
the  proper  time  for  that  is  in  the  days  of  our  youth,  Eccl. 
xii.  1.  Those  who  would  wait  upon  God  aright,  must 
learn  betimes  to  do  it ;  the  most  accomplished  courtiers  are 
those  who  are  brought  up  at  court 

And  may  the  old  servants  of  Jesus  be  dismissed  from 
waiting  on  him  ?  No,  their  attendance  is  still  required, 
and  shall  be  still  accepted  ;  they  shall  not  be  cast  off  by 
their  Master  in  the  time  of  old  age,  and,  therefore,  let  not 
them  desert  his  service.  When  through  the  infirmities  of 
age  they  can  no  longer  be  working  servants  in  God's  family, 
they  may  be  waiting  servants.  Those  who  like  Barzillai 
are  unfit  for  the  entertainments  of  the  courts  of  earthly 
princes,  may  relish  the  pleasures  of  God's  courts  as  well  as 
ever.  The  Levites,  when  they  were  past  the  age  of  fifty, 
and  were  discharged  from  the  toilsome  part  of  their  minis- 
tration, yet  still  must  wait  on  God,  must  be  quietly  waiting 
to  give  honour  to  him,  and  to  receive  comfort  from  him. 
Those  who  have  done  the  will  of  God,  and  their  doing  work 
is  at  an  end,  have  need  of  patience  to  enable  them  to  wait 
till  they  inherit  the  promise  :  and  the  nearer  the  happiness 
is  which  they  are  waiting  for,  the  dearer  should  the  God  be 
they  are  waiting  on,  and  hope  shortly  to  be  with,  to  be  with 
eternally. 

2.  We  must  wait  on  our  God,  toto  die — all  the  day,  so  we 
read  it.  Every  day  from  morning  to  night  we  must  con- 
tinue waiting  on  God  ;  whatever  change  there  may  be  of 
our  employment,  this  must  be  the  constant  disposition  of 
our  souls,  we  must  attend  upon  God,  and  have  our  eyes 
ever  toward  him  ;  we  must  not  at  any  time  allow  ourselves 
to  wander  from  God,  or  to  attend  on  any  thing  beside  him, 
but  what  we  attend  on  for  him  ;  in  subordination  to  his 
will,  and  in  subserviency  to  Ins  glory. 


DAILY  COXMC.VIO.V  WITH  GOD. 


113 


(1.)  We  must  cast  our  daily  cares  upon  him.  Every  day 
brings  with  it  its  fresh  cares,  more  or  less  ;  these  awake 
with  us  every  morning,  and  we  need  not  go  so  far  forward 
as  to-morrow  to  fetch  in  care.  **  Sufficient  unto  the  day  is 
the  evil  thereof."  You  who  are  great  dealers  in  the  world, 
have  your  cares  attending  you  all  the  day  ;  though  you 
keep  them  to  yourselves,  yet  they  sit  down  with  you.  and 
rise  up  with  you  ;  they  go  out  and  come  in  with  you,  and 
are  more  a  load  upon  you  than  those  you  converse  with  are 
aware  6£  Some,  through  the  weakness  of  their  spirits, 
can  scarce  determine  any  thing  but  with  fear  and  trembling. 

Let  this  burthen  be  cast  upon  the  Lord,  believing  that 
his  providence  extends  itself  to  all  your  affairs,  to  all  events 
concerning  you,  and  to  all  the  circumstances  of  them,  even 
the  most  minute  and  seemingly  accidental  :  that  your  times 
are  in  his  hands,  and  all  your  ways  at  his  disposal.  Believe 
his  promise,  that  all  things  shall  be  made  to  work  for  good 
to  ihose  that  love  him,  and  then  refer  it  to  him  in  every 
thing,  to  do  with  you  and  yours  as  seemeth  good  in  his 
eyes,  and  rest  satisfied  in  having  dune  so.  and  resolve  to 
be  easy.  Bring  your  cares  to  God  by  prayer  in  the  morn- 
ing, spread  them  before  him,  and  then  make  it  to  appear  all 
the  day.  by  the  composedness  and  cheerfulness  of  your 
spirits,  that  you  left  them  with  him,  as  Hannah  did,  who, 
when  she  had  prayed,  went  her  way  and  did  eat,  and  her 
countenance  was  no  more  sad,  1  Sam.  i.  IS.  Commit  your 
way  to  the  Lord,. and  then  submit  to  his  disposal  of  it, 
though  it  may  cross  your  expectations  ;  and  bear  up  your- 
selves upon  the  assurances  God  has  given  you,  that  he  will 
care  for  you  as  the  tender  father  for  the  child. 

i  We  must  manage  our  daily  business  for  him,  with 
an  eye  to  his  providence,  putting  us  into  the  calling  and 
employment  wherein  we  are ;  and  to  his  precept,  making 
diligence  in  our  duty  ;  with  an  eye  to  his  blessing,  as 
that  which  is  necessary  to  make  it  comfortable  and  suc- 
cessful ;  and  to  his  glory,  as  our  highest  end  in  all.  This 
sanctifies  our  common  actions  to  God,  and  sweetens  them, 
and  makes  them  pleasant  to  ourselves.     If  Gaius  brings 

/  .  H 


114 


DIRECTIONS  FOR 


Ills  friends  whom  he  is  parting  with  a  little  way  on  their 
journey,  it  is  but  a  piece  of  common  civility ;  but  let  him 
do  it  after  a  godly  sort ;  let  him  in  it  pay  respect  to 
them,  because  they  belong  to  Christ,  and  for  Ins  sake  ; 
let  him  do  it  that  he  may  have  an  opportunity  of  so  much 
more  profitable  communication  with  them,  and  then  it 
becomes  an  act  of  Christian  piety,  3  John  6.  It  is  a  general 
rule  by  which  we  must  govern  ourselves  in  the  business  of 
every  day,  "  Whatever  we  do  in  word  or  deecf,  to  do  all  in 
the  name  of  the  Lord  Jesus,"  Col.  iii.  17;  and,  thus,  in 
and  by  the  Mediator  we  wait  on  our  God. 

This  is  particularly  recommended  to  servants,  though 
their  employments  are  but  mean,  and  thejT  are  under  the 
command  of  their  masters  according  to  the  flesh,  yet  let 
them  do  their  servile  work  as  the  servants  of  Christ,  as 
unto  the  Lord,  and  not  unto  men ;  let  them  do  it  with 
singleness  of  heart  as  unto  Christ,  and  they  shall  be  ac- 
cepted of  him,  and  from  him  shall  receive  the  reward  of 
the  inheritance,  Eph.  vi.  5 — 8  ;  Col.  iii.  22,  24.  Let  them 
wait  on  God  all  the  day,  when  they  are  doing  their  day's 
wort,  by  doing  it  faithfully  and  conscientiously,  that  they 
may  adorn  the  doctrine  of  God  our  Saviour,  by  aiming  at 
his  glory  even  in  common  business :  they  work  that  they 
may  get  bread,  they  would  live  not  that  they  may  live  to 
themselves,  and  please  themselves,  but  that  they  may  live 
to  God,  and  please  him.  They  work  that  they  may  fill  up 
time,  and  fill  up  a  place  in  the  world,  and  because  that  God 
who  made  and  maintained  us,  has  appointed  us  with 
quietness  to  work  and  mind  our  own  business. 

(3.)  We  must  receive  our  daily  comforts  from  him ;  we 
must  wait  on  him  as  our  Benefactor,  as  the  eyes  of  all 
tilings  wait  upon  him  to  give  them  their  food  in  due  sea- 
son, and  what  he  gives  them  that  they  gather.  To  him 
we  must  look  as  to  our  Father  for  our  daily  bread,  and 
from  him  we  are  appointed  to  ask  it,  yea,  though  we  have 
it  in  the  house,  though  we  have  it  upon  the  table.  We 
must  wait  upon  him  for  a  covenant  right  to  it,  for  leave 
to  make  use  of  it,  for  a  Hosting  upon  it,  for  a  nourish- 


DAILY  COMMUNION  WITH  GOD. 


115 


ment  by  it,  and  for  comfort  in  it.  It  is  in  the  word  and 
prayer  that  we  wait  on  God,  and  keep  up  communion  with 
him,  and  by  these  every  creature  of  God  is  sanctified  to  us, 
1  Tim.  iv.  4,  5,  and  the  property  of  it  is  altered,  "  To  the 
pure  all  things  are  pure  ;"  they  have  them  from  the  cove- 
nant, and  not  from  common  providence,  which  makes  a 
little  that  the  righteous  man  has  .  better  than  the  riches  of 
many  wicked,  and  much  more  valuable  and  comfortable. 

No  inducement  can  be  more  powerful  to  make  us  see 
to  it,  that  what  we  have  we  get  honestly,  and  use  it 
soberly,  and  give  God  his  due  out  of  it,  than  this  considera- 
tion, that  we  have  our-  all  from  the  hand  of  God,  and  are 
intrusted  with  it  as  stewards,  and  consequently  are  ac- 
countable. If  we  have  this  thought  as  a  golden  thread 
running  through  all  the  comforts  of  every  day  ;  these  are 
God's  gifts,  even*  bit  we  eat,  and  every  drop  we  drink,  is  his 
mercy ;  every  breath  we  draw,  and  every  step  we  take,  his 
mercy  ;  tins  will  keep  us  continually  waiting  upon  him,  as 
the  ass  on  his  master's  crib,  and  will  put  a  double  sweetness 
into  all  our  enjoyments.  God  will  have  his  mercies  taken 
fresh  from. his  compassions,  which  for  this  reason  are  said  to 
be  -new  every  morning ;  and,  therefore,  it  is  not  once  a  week 
that  we  are  to  wait  upon  him,  as  people  go  to  market  to 
buy  provisions  for  the  whole  week,  but  we  must  wait  on 
him  every  day,  and  all  the  day,  as  those  who  live  from 
hand  to  mouth,  and  yet  live  very  easy. 

(4.)  We  must  resist  our  daily  temptation,  and  do  our 
daily  duties  in  the  strength  of  his  grace.  Every  day  brings 
its  temptation  with  it ;  our  Master  knew  that  when  he 
taught  us,  as  duly  as  we  pray  for  our  daily  bread,  to  pray, 
"Lead  us  not  into  temptation."  There  is  no  business  we 
engage  in,  no  enjoyment  we  partake  of,  but  it  has  its  snares 
attending  it ;  Satan  by  it  assaults  us,  and  endeavours  to 
draw  us  into  sin  :  now  sin  is  the  great  evil  we  should  be 
continually  upon  our  guard  against,  as  Nehemiah  was, 
ch.  vi.  13,  "That  I  should  be  afraid,  and  do  so,  and  sin." 
And  we  have  no  way  to  secure  ourselves,  but  by  waiting  on 
God  all  the  day,  we  must  not  only  in  the  morning  put  our- 


116 


DIRECTIONS  FOE 


selves  under  the  protection  of  his  grace,  but  we  must  all  the 
day  keep  ourselves  under  the  shelter  of  it ;  must  not  only- 
go  forth,  but  go  on  in  dependence  upon  that  grace  which  he 
has  said  shall  be  sufficient  for  us,  that  care  which  will  not 
suffer  us  to  be  tempted  above  what  we  are  able.  Our  wait- 
ing upon  God  will  furnish  us  with  the  best  arguments  to 
make  use  of  in  resisting  temptations,  and  with  strength  ac- 
cording to  the  day.  "  Be  strong  in  the  Lord,  and  in  the 
power  of  his  might,"  and  then  we  wait  on  the  Lord  all  the 
day. 

We  have  duty  to  do,  many  an  opportunity  of  speaking 
good  words,  and  doing  good  works,  and  we  must  see  and 
own  that  we  are  not  sufficient  of  ourselves  for  any  thing 
that  is  good,  not  so  much  as  to  think  a  good  thought  ;  we 
must  therefore  wait  upon  God,  must  seek  to  him,  and  depend 
upon  him,  for  that  light  and  fire,  that  wisdom  and  zeal, 
which  is  necessary  to  the  due  discharge  of  our  duty ;  that 
by  his  grace  we  may  not  only  be  fortified  against  every  evil 
word  and  work,  but  furnished  for  every  good  word  and 
work.  From  the  fulness  that  is  in  Jesus  Christ,  we  must 
by  faith  be  continually  drawing  "  grace  for  grace;"  grace  for 
all  gracious  exercises ;  grace  to  help  in  every  time  of  need : 
we  must  wait  on  his  grace,  must  follow  the  conduct  of  it, 
comply  with  the  operations  of  it,  and  must  be  turned  to  it 
as  wax  to  the  seal. 

(5.)  We  must  bear  our  daily  afflictions  with  submission 
to  his  will.  We  are  bid  to  expect  trouble  in  the  flesh, 
something  or  other  happens  every  day  that  grieves  us, 
something  in  our  relations,  something  in  our  callings,  events 
concerning  ourselves,  our  families,  or  friends,  that  are  causes 
of  sorrow  :  perhaps,  we  have  every  day  some  bodily  pain  or 
sickness  ;  or,  some  cross  and  disappointment  in  our  affairs ; 
now,  in  these  we  must  wait  upon  God.  Christ  requires  it  of 
all  his  disciples,  that  they  take  up  their  cross  daily,  Matt, 
xvi.  24.  We  must  not  wilfully  pluck  .the  cross  down  upon 
ns,  but  must  take  it  up  when  God  lays  it  in  our  way,  and 
not  go  a  step  out  of  the  way  of  duty,  either  to  meet  it,  or 
to  miss  it.    It  is  not  enough  to  bear  the  cross,  but  we  must 


DAILY  COMMUNION  WITH  GOD. 


117 


take  it  up,  we  must  accommodate  ourselves  to  it,  and  ac- 
quiesce in  the  will  of  God  in  it.  Not,  "  This  is  an  evil,  and 
I  must  bear  it,"  because  I  cannot  help  it,  but,  "  This  is  an 
evil,  and  I  will  bear  it,"  because  it  is  the  will  of  God. 

We  must  see  every  affliction  allotted  us  by  our  heavenly 
Father,  and  in  it  must  discover  his  correcting  hand,  and, 
therefore,  must  wait  on  him  to  know  the  cause  wherefore  he 
contends  with  us ;  what  the  fault  is  for  which  we  are  in 
this  affliction  chastened ;  what  the  distemper  is  which  is  to 
be  by  this  affliction  cured ;  that  we  may  answer  God's  end 
in  afflicting  us,  and  so  may  be  made  partakers  of  his  holi- 
ness. We  must  attend  the  motions  of  Providence,  keep  our 
eye  upon  our  Father  when  he  frowns,  that  we  may  discover 
what  his  mind  is,  and  what  the  obedience  is  which  we  are 
to  leam  by  the  things  that  we  suffer. 

We  must  wait  on  God  for  support  under  our  burthens ; 
must  put  ourselves  into,  and  stay  ourselves  upon,  the  ever- 
lasting arms,  which  are  laid  under  the  children  of  God  to 
sustain  them,  when  the  rod  of  God  is  upon  them.  And 
him  we  must  attend  for  deliverance;  must  not  seek  to 
extricate  ourselves  by  any  sinful  indirect  methods,  nor  look 
to  creatures  for  relief,  but  still  wait  on  the  Lord  until  he 
have  mercy  on  us ;  well  content  to  bear  the  burthen  till 
God  ease  us  of  it,  and  ease  us  in  mercy,  Ps.  cxxiii.  2.  If 
the  affliction  be  lengthened  out,  yet  we  must  wait  upon  the 
Lord,  even  when  he  hides  Ins  face,  Isa.  viii.  1 7,  hoping  it  is 
but  in  a  little  wrath,  and  for  a  small  moment,  Isa.  liv.  7,  8. 

(6.)  We  must  expect  the  tidings  and  events  of  every  day, 
witli  a  cheerful  and  entire  resignation  to  the  divine  Provi- 
dence. While  we  are  in  tins  world  we  are  still  expecting, 
hoping  well,  fearing  ill ;  we  know  not  what  a  day,  or  a  night, 
or  an  hour  will  bring  forth,  Prov.  xxvii.  1,  but  it  is  big  with 
something,  and  we  are  too  apt  to  spend  our  thoughts  in  vain 
about  things  future,  which  happen  quite  differently  from 
what  we  imagined.  Now  in  all  our  prospects  we  must  wait 
upon  God. 

Are  we  in  hopes  of  good  tidings,  a  good  issue  ?  Let  us 
wait  on  God  as  the  giver  of  the  good  we  hope  for,  and  be 


118 


DIRECTIONS  FOR 


ready  to  take  it  from  his  hand :  and  to  meet  him  with  suit- 
able affections  when  he  is  coming  toward  us  in  a  way  of 
mercy.  Whatever  good  we  hope  for.  it  is  God  alone,  and 
his  wisdom,  power,  and  goodness,  that  we  must  hope  in. 
And  therefore  our  hopes  must  be  humble  and  modest,  and 
regulated  by  his  will ;  what  God  has  promised  us  we  may 
with  assurance  promise  ourselves,  and  no  more.  If  thus  we 
wait  on  God  in  our  hopes,  should  the  hope  be  deferred,  it 
would  not  make  the  heart  sick ;  no,  nor  if  it  should  be  dis- 
appointed, for  the  God  we  wait  on  will  overrule  all  for  the 
best :  but  when  the  desire  comes,  in  prosecution  of  which 
we  have  thus  waited  on  God,  we  may  see  it  coming  from  his 
love,  and  it  will  be  '*  a  tree  of  life,*'  Prov.  xiii.  12. 

Are  we  in  fear  of  evil  tidings,  of  melancholy  events, 
and  a  sad  issue  of  the  depending  affairs  ?  Let  us  wait  on 
God  to  be  delivered  from  all  our  fears,  from  the  things 
themselves  we  are  afraid  of,  and  from  the  amazing  torment- 
ing fears  of  them,  Ps.  xxxiv.  4.  When  Jacob  was  with  good 
reason  afraid  of  his  brothei  Esau,  he  waited  on  God,  brought 
his  fears  to  him,  wrestled  with  him,  and  prevailed  for 
deliverance.  K  What  time  I  am  afraid,"  says  David, "  I  will 
trust  in  thee,"  and  wait  on  thee.  And  that  shall  establish 
the  heart,  shall  fix  it.  so  as  to  set  it  above  the  fear  of  evil 
tidings. 

Are  we  in  suspense  between  hope  and  fear?  sometimes 
one  prevails,  and  sometimes  the  other  ?  Let  us  wait  on  God, 
the  God  to  whom  belong  the  issues  of  life  and  death, 
good  and  evil,  from  whom  our  judgments,  and  even-  man's, 
proceed,  and  compose  ourselves  into  a  quiet  expectation  of 
the  event,  whatever  it  may  be,  with  a  resolution  to  accom- 
modate ourselves  to  it,  hope  the  best,  and  get  ready  for  the 
worst,  and  then  take  what  God  sends. 

THE  APPLICATION. 

L  Let  me  further  urge  upon  you  this  duty  of  waiting 
upon  God  all  the  day,  in  some  more  particular  instances, 
according  to  what  you  have  to  do  all  the  day  in  the  ordinary 


DAILY  COMMUNION  WITH  GOD. 


119 


business  of  it.  We  are  weak  and  forgetful,  and  need  to  be 
put  in  mind  of  our  duty  in  general,  upon  every  occasion  for 
the  doing  of  it ;  and  therefore  I  choose  to  be  thus  particular, 
that  I  maybe  your  "remembrancer. 

(1.)  When  you  meet  with  your  families  in  the  morning, 
wait  upon  God  for  a  blessing  upon  them,  and  attend  him 
with  your  thanksgivings  for  the  mercies  you  and  yours 
have  jointly  received  from  God  the  night  past ;  you  and 
your  houses  must  serve  the  Lord,  must  "wait  on  him.  See  it 
owing  to  his  goodness,  who  is  the  Founder  and  Father  of  the 
families  of  the  righteous,  that  you  are  together,  that  the 
voice  of  rejoicing  and  salvation  is  in  your  tabernacles,  and 
therefore  wait  upon  him  to  continue  you  together,  to  make 
you  comforts  to  one  another,  to  enable  you  to  do  the  duty 
of  every  relation,  and  to  lengthen  out  the  days  of  your 
tranquillity.  In  all  the  conversation  we  have  with  our 
families,  the  provision  we  make  for  them,  and  the  orders  we 
give  concerning  them,  we  must  wait  upon  God,  as  the  God 
of  all  the  families  of  Israel,  Jer.  xxxi.  1,  and  have  an  eye 
to  Christ,  as  he  in  whom  all  the  families  of  the  earth 
are  blessed. 

Every  member  of  the  family  sharing  in  family  mercies, 
must  wait  on  God  for  grace  to  contribute  to  family  duties. 
Whatever  disagreeableness  there  may  be  in  any  family 
relation,  instead  of  having  the  spirit  either  burthened 
with  it,  or  provoked  by  it,  let  it  be  an  inducement  to  wait 
on  God,  who  is  able  either  to  redress  the  grievance,  or  to 
balance  it,  and  give  grace  to  bear  it. 

(2.)  When  you  are  pursuing  the  education  of  your 
children,  or  the  young  ones  under  your  charge,  wait  upon 
God  for  his  grace  to  make  the  means  of  their  education 
successful.  When  you  are  yourselves  giving  them  instruc- 
tion in  things  pertaining  either  to  life  or  godliness,  their 
general  or  particular  calling,  when  you  are  sending  them 
to  school  in  a  morning,  or  ordering  them  the  business  of 
the  day,  wait  upon  God  to  give  them  an  understanding, 
and  a  good  capacity  for  their  business;  especially  their 
main  business,  for  it  is  God  that  giveth  wisdom.    If  they 


120 


DIRECTIONS  FOR 


are  but  slow,  and  do  not  come  on  as  you  could  wish,  yet 
wait  on  God  to  bring  them  forward;  and  to  give  them 
Iris  grace  in  his  own  time;  and  while  you  are  patiently 
waiting  on  him,  that  will  encourage  •  you  to  take  pains 
with  them,  and  will  likewise  make  you  patient  and  gentle 
towards  them. 

And  let  children  and  young  people  wait  on  God  in  all  • 
their  daily  endeavours,  to  fit  themselves  for  the  service  of 
God  and  their  generation.  You  desire  to  be  comforts  to 
your  relations,  to  be  good  for  something  in  this  world ;  do  you 
not  ?  Beg  of  God  then  a  wise  and  an  understanding  heart, 
as  Solomon  did,  and  wait  upon  him  all  the  day  for  it,  that 
you  may  be  still  increasing  in  wisdom,  as  you  do  in  stature, 
and  in  favour  with  God  and  man. 

(3.)  "When  you  go  to  your  shops,  or  apply  yourselves  to 
the  business  of  your  particular  calling,  wait  upon  God  for 
his  presence  with  you.  Your  business  calls  for  your  con- 
stant attendance  every  day,  and  all  the  day ;  keep  the  shop, 
and  thy  shop  will  keep  thee ;  but  let  your  attendance  on 
God  in  your  callings  be  as  constant  as  your  attendance  on 
your  callings.  Eye  God's  providence  in  all  the  occurrences 
of  them.  Open  shop  with  this  thought,  I  am  now  in  the 
way  of  my  duty,  and  I  depend  upon  God  to  bless  me  in  it. 
When  you  are  waiting  for  customers,  wait  on  God  to  find 
you  something  to  do  in  that  calling  to  which  he  has  called 
you;  those  you  call  chance  customers,  you  should  rather 
call  providence  customers,  and  should  say  of  the  advantage 
you  make  by  them,  "  The  Lord  my  God  brought  it  to  me." 

When  you  are  buying  and  selling,  see  God's  eye  upon 
you,  to  observe  whether  you  are  honest  and  just  in  your 
dealings,  and  do  no  wrong  to  those  you  deal  with ;  and  let 
your  eye  then  be  up  to  him,  for  that  discretion  to  which 
God  does  instruct  not  only  the  husbandman,  but  the  trades- 
man, Isa.  xxviii.  26 ;  that  prudence  which  directs  the  way, 
and  with  which  it  is  promised  the  good  man  shall  order  his 
affairs ;  for  that  blessing  which  makes  rich,  and  adds  no 
sorrow  with  it ;  *br  that  honest  profit  which  may  be  ex- 
pected in  the  way  of  honest  diligence. 


DAILY  C03IMUNI0N  WITH  GOD. 


121 


Whatever  your  employments  be,  in  country-business,  city- 
business,  or  sea-business,  or  only  in  the  business  of  the  house, 
go  about  them  in  the  fear  of  God,  depending  upon  him  to  make 
them  comfortable  and  successful,  and  to  prosper  the  work  of 
your  hands  unto  you.  And  hereby  you  will  arm  your- 
selves against  the  many  temptations  you  are  compassed  about 
with  in  your  worldly  business ;  by  waiting  on  God  you  will 
be  freed  from  the  care  and  cumber  which  attends  much  ser- 
ving, will  have  your  minds  raised  above  the  little  things  of 
sense  and  time,  will  be  serving  God  when  you  are  most 
busy  about  the  world,  and  will  have  God  in  your  hearts 
when  your  hands  are  full  of  the  world. 

(4.)  "When  you  take  a  book  into  your  hands,  God's  book, 
or  any  other  useful  good  book,  wait  upon  God  for  his  grace 
to  enable  you  to  make  a  good  use  of  it.  Some  of  you  spend 
a  deal  of  time  every  day  in  reading,  and  I  hope  none  of  you 
let  a  day  pass  without  reading  some  portions  of  Scripture, 
either  alone  or  with  your  families ;  take  heed  that  the  time 
you  spend  in  reading  be  not  lost  time ;  it  is  so  if  you  read 
that  which  is  idle  and  vain  and  unprofitable;  it  is  so  if  you 
read  that  which  is  good,  even  the  word  of  God  itself,  and 
do  not  mind  it,  or  observe  it,  or  aim  to  make  it  of  any  ad- 
vantage to  you ;  wait  upon  God,  who  gives  you  those  helps 
for  your  souls,  to  make  them  helpful  indeed  to  you.  The 
eunuch  did  so,  when  he  was  reading  the  book  of  the  pro- 
phet Isaiah  in  his  chariot,  and  God  presently  sent  him  one 
who  made  him  understand  what  he  read. 

You  read  perhaps  now  and  then  the  histories  of  former 
times.  In  acquainting  yourselves  with  them  you  must 
have  an  eye  to  God,  and  to  that  wise  and  gracious  providence 
which  governed  the  world  before  we  were  born,  and  pre- 
served the  church  in  it,  and  therefore  may  be  still  depended 
upon  to  do  all  for  the  best,  for  he  is  Israel's  King  of  old. 

(5.)  When  you  sit  down  to  your  tables  wait  on  God ; 
see  his  hand  spreading  and  preparing  a  table  before  you  in 
despite  of  your  enemies,  and  in  the  society  of  your  friends ; 
often  review  the  grant  which  God  made  to  our  first  father 
Adam,  and  in  him  to  us,  of  the  products  of  the  earth  ;  Gen. 


122 


DIRECTIONS  FOR 


i.  29,  "  Behold,  I  have  given  you  every  herb  bearing  seed,*' 
bread  corn  especially,  "  to  you  it  shall  be  for  meat ;"  and 
the  grant  he  afterwards  made  to  Noah,  our  second  father, 
and  in  him  to  us ;  Gen.  ix.  3,  "  Every  moving  thing  that 
liveth  shall  be  meat  for  you,  even  as  the  green  herb ;"  and 
see  in  those  what  a  bountiful  Benefactor  he  is  to  mankind, 
and  wait  upon  him  accordingly. 

We  must  eat  and  drink  to  the  glory  of  God,  and  then  we 
wait  on  liim  in  eating  and  drinking.  "We  must  receive 
nourishment  for  our  bodies,  that  they  may  be  fitted  to  serve 
our  souls  in  the  service  of  God,  to  his  honour  in  this  world. 
We  must  taste  covenant  love  in  common  mercies,  and  enjoy 
the  Creator  while  we  are  using  the  creature.  We  must  de- 
pend upon  the  word  of  blessing  from  the  mouth  of  God.  to 
make  our  food  nourishing  to  us ;  and  if  our  provisions  be 
mean  and  scanty,  we  must  make  up  the  want  of  them  by 
faith  in  the  promise  of  God,  and  rejoice  in  him,  as  the  "  God 
of  our  salvation,  though  the  fig-tree  doth  not  blossom,  and 
there  is  no  fruit  in  the  vine." 

(6.)  When  you  visit  your  friends,  or  receive  their  visits, 
wait  upon  God.  Let  your  eye  be  to  him  with  thankfulness 
for  your  friends  and  acquaintance  that  you  have  comfort 
in;  that  the  wilderness  is  not  made  your  habitation,  and  the 
solitary  and  desert  land  your  dwelling ;  that  you  have  com- 
fort not  only  in  your  own  houses,  but  vin  those  of  your 
neighbours  with  whom  you  have  freedom  of  converse ;  and 
that  you  are  not  driven  out  from  among  men,  and  made 
a  burthen  and  terror  to  all  about  you.  That  you  have 
clothing  not  only  for  necessity  but  for  ornament,  to  go 
abroad  in,  is  a  mercy,  which,  that  we  may  not  pride  our- 
selves in,  we  must  take  notice  of  God  in,  "  I  decked  thee 
with  ornaments,"  says  God,  "and  put  earrings  in  thine 
ears,"  Ezek.  xvi.  11,  12.  That  you  have  houses,  furniture, 
and  entertainment,  not  only  for  yourselves  but  for  your 
friends,  is  a  mercy  in  which  God  must  be  acknowledged. 

And  when  we  are  in  company,  we  must  look  up  to  God 
for  -wisdom  to  carry  ourselves  so  that  we  may  do  much 
good  to,  and  get  no  harm  by.  those  with  whom  we  converse. 


DAILY  COMMUNION  WITH  GOD. 


123 


Wait  on  God  for  that  grace  with  which  our  speech  should 
be  always  seasoned,  by  which  all  corrupt  communication 
may  be  prevented,  and  we  may  abound  in  that  which  is 
good,  and  to  the  use  of  edifying,  and  which  may  minister 
grace  to  the  hearers,  that  our  lips  may  feed  many. 

(7.)  When  you  give  alms,  or  do  any  act  of  charity,  wait 
on  God ;  do  it  as  unto  him,  give  to  a  disciple  in  the  name  of 
a  disciple,  to  the  poor  because  they  belong  to  Christ ;  do  it 
.not  for  the  praise  of  men,  but  for  the  glory  of  God,  with  a 
single  eye,  and  an  upright  heart ;  direct  it  to  him,  and  then 
your  alms  as  well  as  your  prayers,  like  those  of  Cornelius, 
come  up  for  a  memorial  before  God,  Acts  x.  4.  Beg  of  God 
to  accept  what  you  do  for  the  good  of  others,  that  your  alms 
may  indeed  be  offerings,  Acts  xxiv.  1 7,  may  be  an  "  odour 
of  a  sweet  smell,  a  sacrifice  acceptable,  well  pleasing  to  God," 
Phil.  iv.  18. 

Desire  of  God  a  blessing  upon  what  you  give  in  charity, 
that  it  may  be  comfortable  to  those  to  whom  it  is  given, 
and  that  though  what  you  are  able  to  give  is  but  a  little, 
like  the  widow's  two  mites,  yet  that  by  God's  blessing  it 
may  be  doubled,  and  made  to  go  a  great  way,  like  the 
widow's  meal  in  the  barrel,  and  oil  in  the  cruse. 

Depend  upon  God  to  make  up  to  you  what  you  lay  out 
in  good  works,  and  to  recompense  it  abundantly  in  the 
resurrection  of  the  just;  nay,  and  you  are  encouraged  to 
wait  upon  him  for  a  return  of  it  even  in  this  life;  it  is 
bread  cast  upon  the  waters,  which  you  shall  find  again  after 
many  days.  And  you  should  carefully  observe  the  provi- 
dence of  God,  whether  it  do  not  make  you  rich  amends  for 
your  good  works  according  to  the  promise,  that  you  may 
understand  the  loving-kindness  of  the  Lord,  and  his  faith- 
fulness to  the  word  which  he  has  spoken. 

(8.)  (When  you  inquire  after  public  news,  in  that  wait 
upon  God ;  do  it  with  an  eye  to  him ;  for  this  reason,  be- 
cause you  are  truly  concerned  for  the  interests  of  his  king- 
dom in  the  world,  and  lay  them  near  your  hearts ;  because 
you  have  a  compassion  for  mankind,  for  the  lives  and  souls 
of  men,  and  especially  of  God's  people;  ask  "  What  news'?" 


124 


DIRECTIONS  FOR 


not  as  the  Athenians,  only  to  satisfy  a  vain  curiosity,  and 
to  pass  away  an  idle  hour  or  two,  but  that  you  may  know 
how  to  direct  your  prayers  and  praises,  and  how  to  balance 
your  hopes  and  fears,  and  may  gain  such  an  understanding 
of  the  times,  as  to  learn  what  you  and  others  ought  to  do. 

If  the  face  of  public  affairs  be  bright  and  pleasing,  wait 
upon  God  to  carry  on  and  perfect  his  own  work ;  and  de- 
pend not  upon  the  wisdom  or  strength  of  any  instruments. 
If  it  be  dark  and  discouraging,  wait  upon  God  to  prevent 
the  fears  of  his  people,  and  to  appear  for  them  when  he  sees 
that  their  strength  is  gone.  In  the  midst  of  the  greatest 
successes  of  the  church,  and  the  smiles  of  second  causes,  we 
must  not  think  it  needless  to  wait  on  God ;  and  in  the  midst 
of  its  greatest  discouragements,  when  its  affairs  are  reduced 
to  the  last  extremity,  we  must  not  think  it  fruitless  to 
wait  upon  God;  the  creatures  cannot  help  without  him, 
but  he  can  help  without  them. 

(9.)  When  you  are  going  journeys  wait  on  God,  put  your- 
selves under  his  protection,  commit  yourselves  to  his  care, 
and  depend  upon  him  to  give  his  angels  a  charge  con- 
cerning you,  to  bear  you  up  in  their  arms  when  you  move, 
and  to  pitch  their  tents  about  you  where  you  rest.  See 
how  much  you  are  indebted  to  the  goodness  of  his  provi- 
dence, for  all  the  comforts  and  conveniences  you  are  sur- 
rounded with  in  your  travels.  It  is  he  who  has  cast  our 
lot  in  a  land  where  we  wander  not  in  wildernesses,  as  in 
the  deserts  of  Arabia,  but  have  safe  and  beaten  roads; 
and  that  through  the  terrors  of  war  the  highways  are  not 
unoccupied.  To  him  we  owe  it  that  the  inferior  creatures 
are  serviceable  to  us,  and  that  our  going  out  and  coming 
in  are  preserved ;  that  when  we  are  abroad  we  are  not  in 
banishment,  but  have  liberty  to  come  home  again;  and 
when  we  are  at  home,  we  are  not  under  confinement,  but 
have  liberty  to  go  abroad. 

We  must,  therefore,  have  our  eyes  up  to  God  at  our  set- 
ting out,  Lord,  go  along  with  me  where  I  go ;"  under  his 
shelter  we  must  travel,  confiding  in  his  care  of  us,  and  en- 
couraging ourselves  with  that  in  all  the  dangers  we  meet 


DAILY  COMMUNION  WITH  GOD 


125 


with ;  and  in  our  return  must  own  his  goodness ;  all  our 
bones  must  say,  "  Lord,  who  is  like  unto  thee,"  for  he 
"  keepeth  all  our  bones,  not  one  of  them  is  broken." 

(10.)  When  we  retire  into  solitude,  to  be  alone  walking  in 
the  fields,  or  alone  reposing  ourselves  in  our  closets,  still  we 
must  be  waiting  upon  God ;  still  we  must  keep  up  our  commu- 
nion with  him,  when  we  are  communing  with  our  own  hearts. 
When  we  are  alone  we  must  not  be  alone,  but  the  Father 
must  be  with  us,  and  we  with  him.  We  shall  find  temp- 
tations even  in  solitude,  which  we  have  need  to  guard 
against ;  Satan  set  upon  our  Saviour  when  he  was  alone  in  a 
wilderness ;  but  there  also  we  have  opportunity,  if  we  know 
but  how  to  improve  it,  for  that  devout,  for  that  divine, 
contemplation,  which  is  the  best  conversation,  so  that  we 
may  never  be  less  alone  than  when  alone.  If  when  we  sit 
alone  and  keep  silence,  withdrawn  from  business  and  con- 
versation, we  have  but  the  art,  I  should  say  the  heart,  to 
rill  up  those  vacant  minutes  with  pious  meditations  of  God 
and  divine  things,  we  then  gather  up  the  fragments  of  time 
which  remain,  that  nothing  may  be  lost,  and  so  are  we 
found  waiting  on  God  a1!  the  day. 

2.  Let  me  use  come  motives  to  persuade  you  thu*,  to  live 
a  life  of  communion  with  God,  by  waiting  on  him  all  the 
the  day. 

(1.)  Consider,  the  eye  of  God  is  always  upon  you.  When 
we  are  with  our  superiors,  and  observe  them  to  look  upon 
us,  that  engages  us  to  look  upon  them ;  and  shall  we  not 
then  look  up  to  God,  whose  eyes  always  behold,  and  whose 
eyelids  try,  the  children  of  men  ?  He  sees  all  the  motions 
of  our  hearts,  and  sees  with  pleasure  the  motions  of  our 
hearts  towards  him,  which  should  engage  us  to  set  him  al- 
ways before  us. 

The  servant,  though  he  be  careless  at  other  times,  yet, 
when  he  is  under  his  master's  eye,  will  wait  in  his  place 
and  keep  close  to  his  business ;  we  need  no  more  to  engage 
us  to  diligence,  than  to  do  our  work  with  eye  service  while 
our  master  looks  on,  and  because  he  does  so,  for  then  we 
shall  never  look  off. 


126 


DIRECTIONS  FOR 


(2.)  The  God  you  are  to  wait  on  is  one  with  whom  you 
have  to  do,  Heb.  iv.  13.  "  All  things,"  even  the  thoughts 
and  intents  of  the  heart,  "are  naked  and  open  unto  the 
eyes  of  him  with  whom  we  have  to  do;"  Trpos  6v  rjfuv  6 
Aoyos — :*  with  whom  we  have  business,"  or  word ;  who  hath 
something  to  say  to  us,  and  to  whom  we  have  something- 
to  say :  or,  as  some  read  it,  u  To  whom  for  us  there  is  an 
account ;"  there  is  a  reckoning,  a  running  account  between 
us  and  him ;  and  we  must  every  one  of  us  shortly  give  ac- 
count of  ourselves  to  him,  and  of  everything  done  in  the 
body  ;  and  therefore  are  concerned  to  wait  on  him,  that  all 
may  be  made  even  daily,  between  us  and  him,  in  the  blood 
of  Christ,  which  balances  the  account.  Did  we  consider 
how  much  we  have  to  do  with  God  every  day,  we  would  be 
more  diligent  and  constant  in  our  attendance  on  him. 

(3.)  The  God  we  are  to  wait  upon  continually  waits  to 
be  gracious  to  us ;  he  is  always  doing  us  good,  precedes  us 
with  the  blessings  of  his  goodness,  daily  loads  us  with  his 
benefits,  and  slips  no  opportunity  of  showing  his  care  of  us 
when  we  are  in  danger,  his  bounty  to  us  when  we  are  in 
want,  and  his  tenderness  for  us  when  we  are  in  sorrow. 
His  good  providence  waits  on  us  ail  the  day,  to  preserve 
our  going  out  and  our  coming  in,  Isa.  xxx.  18 ;  to  give  us 
relief  and  succour  in  due  season,  to  be  seen  in  the  mount 
of  the  Lord.  Nay,  his  good  grace  waits  on,  us  all  the  day, 
to  help  us  in  every  time  of  need ;  to  be  strength  to  us  ac- 
cording as  our  day  is,  and  all  the  occurrences  of  the  day. 
Is  God  thus  forward  to  do  us  good,  and  shall  we  be  back- 
ward and  remiss  in  doing  him  service  ? 

(4.)  If  we  attend  upon  God,  his  holy  angels  shall  have  a 
charge  to  attend  upon  us.  They  are  all  appointed  to  be 
ministering  spirits,  to  minister  for  the  good  of  them  who 
shall  be  heirs  of  salvation,  and  more  good  offices  they  do 
us  even*  day  than  we  are  aware  of.  "W  hat  an  honour,  what 
a  privilege,  is  it  to  be  waited  on  by  holy  angels,  to  be  borne 
up  in  their  arms,  to  be  surrounded  by  their  tents !  What 
a  security  is  the  ministration  of  those  good  spirits  against 


DAILY  COMMUNION  WITH  GOD. 


12*7 


the  malice  of  evil  spirits !  This  honour  have  all  they  that 
wait  on  God  all  the  day. 

(5.)  This  life  of  communion  with  God,  and  constant  at- 
tendance upon  him,  is  a  heaven  upon  earth.  It  is  doing 
the  work  of  heaven,  and  the  will  of  God,  as  they  do  it  who 
are  in  heaven ;  whose  business  it  is  always  to  behold  the 
face  of  our  Father.  It  is  an  earnest  of  the  blessedness  of 
heaven ;  it  is  a  preparative  for  it,  and  a  preludium  to  it ;  it 
is  having  our  conversation  in  heaven,  whence  we  look  for 
the  Saviour.  Looking  for  him  as  our  Saviour,  we  look  to 
him  as  our  director ;  and  by  this  we  make  it  to  appear  that 
our  hearts  are  there,  which  will  give  us  good  grounds  to 
expect  that  we  shall  be  there  shortly. 

3.  Let  me  close  all  with  some  directions,  what  you  must 
do,  that  you  may  thus  wait  on  God  all  the  day. 

(1.)  See  much  of  God  in  every  creature;  of  his  wisdom 
and  power  in  the  making  and  placing  of  it,  and  of  his  good- 
ness in  its  serviceableness  to  us.  Look  about  you,  and  see 
what  a  variety  of  wonders,  what  an  abundance  of  comforts, 
you  are  surrounded  with ;  and  let  them  all  lead  you  to  liim 
who  is  the  fountain  of  being,  and  the  giver  of  all  good ;  all 
our  springs  are  in  him,  and  from  him  are  all  our  streams ; 
this  will  engage  us  to  wait  on  him,  since  every  creature  is 
that  to  us  that  he  makes  it  to  be.  Thus  the  same  things 
which  draw  a  carnal  heart  from  God,  will  lead  a  gracious 
eoul  to  him ;  and  since  all  his  wrorks  praise  him,  his  saints 
will  thence  take  continual  occasion  to  bless  him. 

It  was  (they  say)  the  custom  of  the  pious  Jews  of  old, 
whatever  delight  they  took  in  any  creature,  to  give  to  God 
the  glory  of  it.  When  they  smelled  a  flower,  they  said, 
"  Blessed  be  he  that  made  this  flower  sweet ;"  if  they  ate  a 
morsel  of  bread,  "  Blessed  be  he  that  appointed  bread  to 
strengthen  man's  heart."  If  thus  we  taste  in  every  thing 
that  the  Lord  is  gracious,  and  suck  all  satisfaction  from  the 
breasts  of  his  bounty,  (and  some  derive  his  name  from 
mamma — a  breast,)  we  shall  thereby  be  engaged  constantly 
to  denend  on  him,  as  the  child  is  said  to  hang  on  the 
mothers  breast. 


128 


DIRECTIONS  FOR 


(2.)  See  every  creature  to  be  nothing  without  God.  The 
more  we  discern  of  the  vanity  and  emptiness  of  the  world, 
and  all  our  enjoyments  in  it,  and  their  utter  insufficiency 
to  make  us  happy,  the  closer  we  shall  cleave  to  God,  and 
the  more  intimately  we  shall  converse  with  him,  that  we 
may  find  that  satisfaction  in  the  Father  of  spirits  which  we 
have  in  vain  sought  for  in  the  things  of  sense.  What  folly 
is  it  to  make  our  court  to  the  creatures,  and  to  dance 
attendance  at  their  door,  whence  we  are  sure  to  be  sent 
away  empty,  when  we  have  the  Creator  himself  to  go  to, 
who  is  rich  in  mercy  to  all  that  call  upon  him ;  is  full,  and 
free,  and  faithful  ?  What  can  we  expect  from  lying 
vanities  1  Why  then  should  we  observe  them,  and  neglect 
our  own  mercies  ?  Why  should  we  trust  to  broken  reeds, 
when  we  have  a  "  Rock  of  Ages,"  to  be  the  foundation  of  our 
hopes  ?  And  why  should  we  draw  from  broken  cisterns, 
when  we  have  the  "  God  of  all  consolation,"  to  be  the  foun- 
tain of  our  joys  ? 

(3.)  Live  by  faith  in  the  Lord  J esus  Christ.  We  cannot 
with  any  confidence  wait  upon  God  but  in  and  through  a 
Mediator,  for  it  is  by  his  Son  that  God  speaks  to  us,  and 
hears  from  us  ;  all  that  passes  between  a  just  God  and  pool 
sinners  must  pass  through  the  hands  of  that  blessed  "Days- 
man, who  has  laid  his  hand  upon  them  both ;"  every  prayer 
passes  from  us  to  God,  and  every  mercy  from  God  to  us,  by 
that  hand.  It  is  in  the  face  of  the  Anointed  that  God  looks 
upon  us  ;  and  in  the  face  of  Jesus  Christ  that  we  behold 
the  glory  and  grace  of  God  shining.  It  is  by  Christ  that 
we  have  access  to  God,  and  success  with  him  in  prayer,  and, 
therefore,  must  make  mention  of  his  righteousness,  even  of 
his  only.  And  in  that  habitual  attendance  we  must  be  all 
the  day  living  upon  God,  we  must  have  an  habitual  de- 
pendence on  him,  who  always  appears  in  the  presence 
of  God  for  us ;  always  gives  attendance  to  be  ready  to 
introduce  us. 

(4.)  Be  frequent  and  serious  in  pious  ejaculations.  In 
waiting  upon  God  we  must  often  speak  to  him,  must  take 
all  occasions  to  speak  to  liiin ;  and  when  we  have  n^ 


DAILY  COMMUNION  WITH  GOD. 


129 


opportunity  for  a  solemn  address  to  him,  he  will  accept 
of  a  sudden  address,  if  it  come  from  an  honest  heart.  In 
these  David  waited  on  God  all  day,  as  appears  by  ver.  1 . 
"  Unto  thee,  0  Lord,  do  I  lift  up  my  soul  to  thee  do  I 
dart  it,  and  all  its  -gracious  breathings  after  thee.  "We 
should  in  a  holy  ejaculation  ask  pardon  for  this  sin, 
strength  against  this  corruption,  victory  over  this  tempta- 
tion, and  it  shall  not  be  in  vain.  This  is  to  pray  always, 
and  without  ceasing.  It  is  not  the  length  or  language 
of  the  prayer  that  God  looks  at,  but  the  sincerity  of  the 
heart  in  it ;  and  that  shall  be  accepted,  though  the  prayer 
be  very  short,  and  the  groanings  such  as  cannot  be  uttered. 

(5.)  Look  upon  every  day,  as  those  who  know  not  but 
it  may  be  your  last  day.  At  such  an  hour  as  we  think 
not  the  Son  of  man  comes  ;  and  therefore  we  cannot  any 
morning  be  sure  that  we  shall  live  till  night ;  we  hear  of 
many  lately  who  have  been  snatched  away  very  suddenly ; 
"  What  manner  of  persons  therefore  ought  we  to  be  in  all 
holy  conversation  and  godliness  I"  Though  we  cannot  say, 
we  ought  to  live  as  if  we  were  Btrre  this  day  would  be  our 
last,  yet  it  is  certain,  we  ought  to  live  as  those  who  do  not 
know  but  it  may  be  so  ;  and  the  rather,  because  we  know 
the  day  of  the  Lord  will  come  first  or  last :  and,  therefore, 
we  are  concerned  to  wait  on  him  ;  for  on  whom  should 
poor  dying  creatures  wait,  but  on  a  living  God  ? 

Death  will  bring  us  all  to  God,  to  be  judged  by  him  ;  it 
will  bring  all  the  saints  to  him,  to  the  vision  and  fruition  of 
him ;  and  one  we  are  hastening  to,  and  hope  to  be  for  ever 
with,  we  are  concerned  to  wait  upon,  and  to  cultivate  an 
acquaintance  with.  Did  we  think  more  of  death,  we  would 
converse  more  with  God.  Our  dying  daily  is  a  good  reason 
for  our  worshipping  daily  ;  and,  therefore,  wherever  we  are, 
we  are  concerned  to  keep  near  to  God,  because  we  know 
not  where  death  will  meet  us.  This  will  alter  the  property 
of  death  ;  Enoch,  who  walked  with  God,  was  translated 
that  he  should  not  see  death  ;  and  this  will  furnish  us  with 
that  which  will  stand  us  in  stead  on  the  other  side  death 
and  the  grave.    If  we  continue  waiting  on  God  every  day. 

I 


130 


DIRECTlUxNS  FOit 


and  all  the  day  long,  we  shall  grow  more  experienced,  and 
consequently  more  expert  in  the  great  mystery  of  commu- 
nion with  God  ;  and  thus  our  last  days  will  become  our 
best  days,  our  last  works  our  best  works,  and  our  last  com- 
forts our  sweetest  comforts ;  in  consideration  of  which  take 
the  prophet's  advice,  Hos.  xii.  6,  "  Turn  thou  to  thy  God ; 
keep  mercy  and  judgment,  and  wait  on  thy  God  con- 
tinually." 


PART  III. 

SHOWING  HOW  TO  CLOSE  THE  DAY  WITH  GOD. 


"  I  will  both  lay  me  down  in  peace,  and  sleep :  for  thou,  Lord,  only  makest 

me  to  dwell  in  safety." — Psalm  iv.  8. 

This  may  be  understood,  either  figuratively,  of  the  re- 
pose of  the  soul,  in  the  assurances  of  God's  grace ;  or 
literally,  of  the  repose  of  the  body,  under  the  protection 
of  his  providence  :  I  love  to  give  Scripture  its  full  latitude, 
and  therefore  take  in  both. 

1.  The  psalmist  having  given  the  preference  to  God's 
favour  above  any  good,  having  chosen  that,  and  portioned 
himself  in  that,  here  expresses  his  great  complacency  in 
the  choice  he  had  made.  While  he  saw  many  making 
themselves  perpetually  uneasy  with  that  fruitless  inquiry, 
"  Who  will  show  us  any  good  ?"  wearying  themselves  for 
very  vanity  ;  he  had  made  himself  perfectly  easy,  by 
casting  himself  upon  the  divine  good  will,  "Lord,  lift 
thou  up  the  light  of  thy  countenance  upon  us."  Any 
good,  short  of  God's  favour,  will  not  serve  our  turn,  but 
that  is  enough,  without  the  world's  smiles.  The  moon, 
and  stars,  and  all  the  fires  and  candles  in  the  world,  will 
not  make  day  without  the  sun ;  but  the  sun  will  make 
day  without  any  of  them.  These  are  David's  sentiments, 
and  all  the  saints  agree  with  him.  Finding  no  rest,  there- 
fore, like  Noah's  dove  in  a  deluged,  defiled  world,  he  flies  to 


DAILY  COMMr.VIO.V  WITH  GOD. 


131 


the  ark,  that  type  of  Christ,  "  Return  unto  thy  rest,  unto 
thy  Noah,  (so  the  word  is  in  the  original,  for  Noah's 
name  signifies  rest,)  0  my  soul,"  Ps.  cxvi.  7. 

If  God  lift  up  the  light  of  his  countenance  upon  us,  as 
it  fills  us  with  a  holy  joy,  it  puts  gladness  into  the  heart 
more  than  they  have  whose  corn  and  wine  increase,  ver. 
7 ;  so  it  fixes  us  in  a  holy  rest,  I  will  lay  me  down  and 
sleep.  God  is  my  God,  and  I  am  pleased,  I  am  satisfied, 
I  look  no  further,  I  desire  no  more,  I  dwell  in  safety, 
or  in  confidence;  while  I  walk  in  the  light  of  the  Lord, 
as  I  want  no  good,  nor  am  sensible  of  any  deficiency,  so 
I  fear  no  evil,  nor  am  apprehensive  of  any  danger.  The 
Lord  God  is  to  me  both  a  sun  and  a  shield;  a  sun  to 
enlighten  and  comfort  me,  a  shield  to  protect  and  de- 
fend me. 

Hence  learn,  that  those  who  have  the  assurances  of  God's 
favour  toward  them,  may  enjoy,  and  should  labour  after, 
a  holy  serenity  and  security  of  mind.  We  have  both 
these  put  together  in  that  precious  promise,  Isa.  xxxii. 
1 7,  "  But  the  work  of  righteousness  shall  be  peace ;"  there 
is  a  present  satisfaction  in  doing  good  ;  and  in  the  issue, 
"  the  effect  of  righteousness  shall  be  quietness  and  assur- 
ance for  ever;"  quietness  in  the  enjoyment  of  good,  and 
assurance  in  a  freedom  from  evil. 

(1.)  A  holy  serenity  is  one  blessed  fruit  of  God's  favour  : 
"  I  will  now  lay  me  down  in  peace  and  sleep."  While 
we  are  under  God's  displeasure,  or  in  doubt  concerning 
his  favour,  how  can  we  have  any  enjoyment  of  ourselves. 
While  this  great  concern  is  unsettled  the  soul  cannot  but 
be  unsatisfied.  Has  God  a  controversy  with  thee  ?  Give 
not  sleep  to  thy  eyes,  nor  slumber  to  thy  eye-lids,  till 
thou  hast  got  the  controversy  taken  up.  Go,  humble 
thyself,  and  make  sure  thy  Friend,  thy  best  Friend,  and 
when  thou  hast  made  thy  peace  with  him,  and  hast  some 
comfortable  evidence  that  thou  art  accepted  of  him,  then 
say  wisely  and  justly,  what  that  carnal  worldling  said 
foolishly  and  without  ground,  "  ^oul,  take  thine  ease,"  for 
in  God,  and  in  the  covenant  of  grace,  "thou  hast  goods 


132 


DIRECTIONS  FOR 


laid  up  for  many  years,"  goods  laid  up  for  eternity,  Luke 
xii.  19.  Are  thy  sins  pardoned  ]  Hast  thou  an  interest  in 
Christ's  mediation  ?  Does  God  now  in  him  accept  thy 
works  ?  "  Go  thy  way,  eat  thy  bread  with  joy,  and  drink 
thy  wine  with  a  merry  heart,"  Eccles.  ix.  7.  Let  this  still 
every  storm,  and  command,  and  create  a  calm  in  thy  soul. 

Having  God  to  be  our  God  in  covenant,  we  have  enough, 
we  have  all  ;  and  though  the  gracious  soul  still  desires 
more  of  God,  it  never  desires  more  than  God  ;  in  him  it 
reposes  itself  with  ji  perfect  complacency  ;  in  him  it  is  at 
home,  it  is  at  rest.  If  we  be  but  satisfied  of  his  loving- 
kindness,  we  may  be  satisfied  with  his  loving-kindness, 
abundantly  satisfied.  There  is  enough  in  this  to  satiate  the 
weary  soul,  and  to  replenish  every  sorrowful  soul,  Jer.  xxxi. 
25  ;  to  fill  even  the  hungry  with  good  things,  with  the 
best  things  ;  and  being  filled  they  should  be  at  rest,  at  rest 
for  ever,  and  their  sleep  here  should  be  sweet. 

(2.)  A  holy  security  is  another  blessed  fruit  of  God's 
favour.  Thou,  Lord,  makest  me  to  dwell  in  safety  ;  when 
the  light  of  thy  countenance  shines  upon  me  I  am  safe,  and 
I  know  I  am  so,  and  I  am  therefore  easy,  for  u  with  thy 
favour  wilt  thou  compass  me  as  with  a  shield,"  Ps.  v.  12. 
Being  taken  under  the  protection  of  the  divine  favour, 
though  an  host  of  enemies  should  encamp  against  me,  yet 
my  heart  shall  not  fear,  in  this  I  will  be  confident,  Ps. 
xxvii.  3.  "Whatever  God  has  promised  me  I  can  promise 
myself,  and  that  is  enough  to  indemnify  me,  and  save  me 
harmless,  whatever  difficulties  and  dangers  I  may  meet 
with  in  the  way  of  my  duty.  "Though  the  earth  be 
removed,  yet  will  not  we  fear,"  Ps.  xlvi.  2  ;  not  fear  any 
evil,  no  not  in  the  valley  of  the  shadow  of  death,  in  the 
territories  of  the  king  of  terrors  himself ;  for  there  thou  art 
with  me,  thy  rod  and  thy  staff  they  comfort  me.  What  the 
rich  man's  wealth  is  to  him,  in  his  own  conceit,  a  strong 
city  and  a  high  wall,  that  the  good  man's  God  is  to  him, 
Prov.  xviii.  10,  11.  "  The  Almighty  shall  be  thy  gold,  thy 
defence,"  Job  xxii.  25.  niarg. 

Nothing  is  more  dangerous  than  security  in  a  sinful 


DAILY  COMMUNION  WITH  GOD. 


133 


way,  and  men  crying  peace,  peace,  to  themselves,  while 
they  continue  under  the  reigning  power  of  a  vain  and  car- 
nal mind.  Oh  that  the  sinners  that  are  at  ease  were  made  to 
tremble  !  Nothing  is  more  foolish  than  a  security  built 
upon  the  world  and  its  promises,  for  they  are  all  vanity  and 
a  lie  ;  but  nothing  more  reasonable  in  itself,  or  more  advan- 
tageous to  us,  than  for  good  people  to  build  with  assurance 
upon  the  promises  of  a  good  God  ;  for  those  who  keep  in 
the  way  of  duty,  to  be  quiet  from  the  fear  of  evil  ;  as 
those  who  know  no  evil  shall  befall  them,  no  real  evil, 
no  evil  but  what  shall  be  made  to  work  for  their  good  ; 
as  those  who  know,  while  they  continue  in  their  allegiance 
to  God  as  their  King,  that  they  are  under  his  protec- 
tion, under  the  protection  of  Omnipotence  itself,  which 
enables  them  to  bid  defiance  to  all  malignant  powers ;  "  If 
God  be  for  us,  who  can  be  against  us  ?"  This  security  even 
the  heathen  looked  upon  every  honest  virtuous  man  to  be 
entitled  to,  that  is, 

Integer  vitce,  scelerisque  purus 
He  whose  life  was  upright  and  free  from  iniquity. 
And  thought  that 

Et  sifraclus  illabatur  orbis, 
Impavidum  ferient  mince. 

If  the  wond  should  fall  in  pieces  about  his  ears,  he  needed 
not  fear  being  lost  in  the  desolations  of  it. 

Much  more  reason  have  Christians,  who  hold  fast  their  in- 
tegrity, to  lay  claim  to  it ;  for  who  is  he,  or  what  is  it,  that 
shall  harm  us,  if  we  be  followers  of  him  that  is  good,  in  his 
goodness  ? 

[1.]  It  is  the  privilege  of  good  people,  that  they  may  be 
thus  easy  and  satisfied.  This  holy  serenity  and  security  of 
mind  is  allowed  them,  God  gives  them  leave  to  be  cheerful; 
nay,  it  is  promised  them,  "  God  will  speak  peace  to  his  people 
and  to  his  saints;"  he  will  fill  them  with  joy  and  peace  in 
believing ;  his  peace  shall  keep  their  hearts  and  minds,  keep 
them  safe,  keep  them  calm.  Nay,  there  is  a  method  appointed 


134 


DIRECTIONS  FOB 


for  their  obtaining  this  promised  serenity  and  security.  The 
Scriptures  are  written  to  them  that  their  joy  may  be  full, 
and  that  through  patience  and  comfort  of  them  they  may 
have  hope.  Ordinances  are  instituted  to  be  wells  of  salvation, 
out  of  which  they  may  draw  water  with  joy.  Ministers  are 
ordained  to  be  their  comforters,  and  the  helpers  of  their  joy. 
Thus  willing  has  God  been  to  show  the  heirs  of  promise  the 
immutability  of  his  counsel,  that  they  might  have  strong  con- 
solation, Heb.  vi.  17,  18. 

[2.]  It  is  the  duty  of  good  people  to  labour  after  this  holy 
security  and  serenity  of  mind,  and  to  use  the  means  ap- 
pointed for  the  obtaining  it.  Give  not  way  to  the  disquieting 
suggestions  of  Satan,  and  to  those  tormenting  doubts  and 
fears  that  arise  in  your  own  souls.  Study  to  be  quiet,  chide 
yourselves  for  your  distrusts,  charge  yourselves  to  believe, 
and  to  hope  in  God,  that  you  shall  yet  praise  him.  You  are 
in  the  dark  concerning  yourselves,  do*  as  Paul's  mariners 
did,  cast  anchor  and  wish  for  the  day.  Poor  trembling 
Christian,  that  art  tossed  with  tempests  and  not  comforted, 
try  to  lay  thee  down  in  peace  and  sleep ;  compose  thyself 
into  a  sedate  and  cvpii  frame.  In  the  name  of  him  whom 
winds  and  seas  obey,  command  down  thy  tumultous  thoughts 
and  say,  "  Peace,  be  still."  Lay  that  aching  trembling  head 
of  thine  where  the  beloved  disciple  laid  his,  in  the  bosom 
of  the  Lord  Jesus;  or,  if  thou  hast  not  yet  attained  such 
boldness  of  access  to  him,  lay  that  aching  trembling  heart  of 
thine  at  the  feet  of  the  Lord  Jesus,  by  an  entire  submission 
and  resignation  to  him,  saying,  "If  I  perish,  I  will  perish 
here:"  put  it  into  his  hand  by  an  entire  confidence  in  him; 
submit  it  to  his  operation  and  disposal,  who  knows  how  to 
speak  to  the  heart.  And  if  thou  art  not  yet  entered  into 
this  sabbatism,  as  the  word  is,  Heb.  iv.  9,  this  present  rest 
that  remaineth  for  the  people  of  God,  yet  look  upon  it  to  be 
a  land  of  promise,  and  therefore,  though  it  tarry,  wait  for  it, 
for  the  vision  is  for  an  appointed  time,  and  at  the  end  it 
shall  speak,  and  shall  not  lie.  "  Light  is  sown  for  the  right- 
eous," and  what  is  sown  shall  come  up  again  at  last  in  a 
harvest  of  joy. 


DAILY  COMMUNION  WITH  GOD. 


135 


2.  The  Psalmist  having  done  his  day's  work,  and  perhaps 
fatigued  himself  with  it,  it  being  now  bed-time,  and  having 
given  good  advice  to  those  to  whom  he  had  wished  a  good 
night,  to  commune  with  their  own  hearts  upon  their  beds, 
and  to  offer  the  evening  sacrifices  of  righteousness,  ver.  4,  5, 
now  retires  to  his  chamber  with  this  word,  "I  will  lay  me 
down  in  peace  and  sleep."  That  which  I  chose  this  text  for 
will  lead  me  to  understand  it  literally,  as  the  disciples  under- 
stood their  Master,  when  he  said,  "Lazarus  sleepeth,  of 
taking  rest  in  sleep,"  John  xi.  12,  13.  And  so  we  have  here 
David's  pious  thoughts  when  he  was  going  to  bed.  As  when 
he  awakes  he  is  still  with  God,  he  is  still  so  when  he  goes 
to  sleep,  and  concludes  the  day  as  he  opened  it,  with  medi- 
tations on  God,  and  sweet  communion  with  him. 

It  should  seem  David  penned  this  psalm  when  he  was 
distressed  and  persecuted  by  his  enemies ;  perhaps  it  was 
penned  on  the  same  occasion  with  the  foregoing  psalm, 
when  he  fled  from  Absalom  his  son ;  without  were  fightings, 
and  then  no  wonder  that  within  were  fears ;  yet  then  he 
puts  such  a  confidence  in  God's  protection,  that  he  will  go 
to  bed  at  his  usual  time,  and,  with  his  usual  quietness  and 
cheerfulness,  will  compose  himself  as  at  other  times.  He 
knows  that  his  enemies  have  no  power  against  him,  but 
what  is  given  them  from  above ;  and  they  shall  have  no 
power  given  them  but  what  is  still  under  the  divine  check 
and  restraint ;  nor  shall  their  power  be  permitted  to  exert 
itself  so  far  as  to  do  him  any  real  mischief;  and  therefore 
he  retires  into  the  secret  place  of  the  Most  High,  and  abides 
under  the  shadow  of  the  Almighty,  and  is  very  quiet  in  his 
own  mind.  That  will  break  a  worldly  man's  heart  which 
will  not  break  a  godly  man's  sleep.  Let  them  do  their  worst, 
says  David,  "  I  will  lay  me  down  and  sleep :  the  will  of  the 
Lord  be  done."    Now  observe  here, 

(1.)  His  confidence  in  God.  "Thou,  Lord,  makest  me  to 
dwell  in  safety;"  not  only  makest  me  safe,  but  makest  me 
know  that  I  am  so;  makest  me  to  dwell  with  a  good  assurance. 
It  is  the  same  word  that  is  used  concerning  him  who  walks 
uprightly,  that  he  walks  surely,  Prov.  x.  9.    He  goes  boldly 


136 


DIRECTIONS  FOR 


in  his  way,  so  David  here  goes  boldly  to  his  bed.  He  does 
not  dwell  carelessly,  as  the  men  of  Laish,  Judg.  xviii.  7. 
but  dwells  at  ease  in  God,  as  the  sons  of  Zion,  in  the  city  of 
their  solemnities,  when  their  eyes  see  it  a  quiet  habitation, 
Isa.  xxxiii.  20. 

There  is  one  word  in  this  part  of  the  text  that  is  observable; 
thou,  Lord,  only  dost  secure  me.  Some  refer  it  to  David; 
"  even  when  I  am  alone,  have  none  of  my  privy -counsellors 
about  me  to  advise  me,  none  of  my  life-guards  to  fight  for 
me,  yet  I  am  under  no  apprehension  of  danger  while  God  is 
with  me."  The  Son  of  David  comforted  himself  with  this, 
that  when  all  his  disciples  forsook  him,  and  left  him  alone, 
yet  he  was  not  alone,  for  the  Father  was  with  him.  Some 
weak  people  are  afraid  of  being  alone,  especially  in  the  dark, 
but  a  firm  belief  of  God's  presence  with  us  in  all  places,  and 
that  divine  protection  which  all  good  people  are  under,  would 
silence  those  fears,  and  make  us  ashamed  of  them.  Nay, 
our  being  alone  a  peculiar  people,  whom  God  has  set  apart 
for  himself,  (as  it  is  here,  ver.  3,)  will  be  our  security.  A 
sober  singularity  will  be  our  safety  and  satisfaction,  as  Noah's 
was  in  the  old  world.  Israel  is  a  people  that  shall  dwell 
alone,  and  not  be  reckoned  among  the  nations,  and  there- 
fore may  set  them  all  at  defiance,  till  they  foolishly  mingle 
themselves  among  them ;  "Israel  shall  then  dwell  in  safety 
alone,"  Deut  xxxiii.  28.  The  more  we  dwell  alone,  the 
more  safe  we  dwell.  But  our  translation  refers  it  to  God ; 
"Thou  alone  makest  me  to  dwell  safely ;"  it  is  done  by  thee 
only.  God  in  protecting  his  people  needs  not  any  assistance, 
though  he  sometimes  makes  use  of  instruments ;  the  earth 
helped  the  woman,  yet  he  can  do  it  without  them;  and, 
when  all  our  refuges  fail, his  own  arm  works  salvation;  "so 
the  Lord  alone  did  lead  him,  and  there  was  no  strange  god 
with  him,"  Deut.  xxxii.  12.  Yet  that  is  not  all,  I  depend 
on  thee  only  to  do  it ;  therefore  I  am  easy,  and  think  myself 
safe,  not  because  I  have  hosts  on  my  side,  but  purely  because 
I  have  the  Lord  of  hosts  on  my  side. 

"  Thou  makest  me  to  dwell  in  safety.  It  may  look  either 
backward  or  forward,  or  rather,  both.    Thou  hast  made  me 


DAILY  COMMUNION  WITH  GOD. 


137 


to  dwell  in  safety  all  day,  so  that  the  sun  has  not  smitten  me 
by  day ;  and  then  it  is  the  language  of  his  thankfulness  for 
the  mercies  he  had  received ;  or,  thou  wilt  make  me  to  dwell 
in  safety  all  night,  that  the  moon  shall  not  smite  me  by 
night ;  and  then  it  is  the  language  of  his  dependence  upon 
God  for  further  mercies.  And  both  these  should  go  together ; 
and  our  eye  must  be  to  God  as  ever  the  same,  who  was,  and 
is,  and  is  to  come ;  who  has  delivered,  and  does,  and  will. 

(2.)  His  composedness  in  himself  inferred  hence,  Simul, 
or,  pariter  in  pace  cubabo — "  I  will  both  lay  me  down  and 
sleep."  They  who  have  their  corn  and  wine  increasing,  who 
have  abundance  of  the  wealth  and  pleasure  of  this  world, 
lay  them  down  and  sleep  contentedly,  as  Boaz  at  the  end  of 
the  heap  of  corn,  Ruth  iii.  7.  But  though  I  have  not  what 
they  have,  I  can  lay  me  down  in  peace,  and  sleep  as  well  as 
they.  We  make  it  to  join,  his  lying  down  and  his  sleeping: 
I  will  not  only  lay  me  down,  as  one  that  desires  to  be  com- 
posed, but  will  sleep  as  one  that  really  is  so.  Some  make  it 
to  intimate  his  falling  asleep  presently  after  he  had  laid 
him  down :  so  well  wearied  was  he  with  the  work  of  the  day, 
and  so  free  from  any  of  those  discounting  thoughts  which 
would  keep  him  from  sleeping. 

Now  these  are  words  put  into  our  mouths,  with  which  to 
compose  ourselves  when  we  retire  at  night  to  our  repose ; 
and  we  should  take  care  so  to  manage  ourselves  all  day, 
especially  when  it  draws  towards  night,  that  we  may  not  be 
disfitted,  and  put  out  of  frame,  for  our  evening  devotions ; 
that  our  hearts  may  not  be  overcharged,  either  on  the  one 
hand  with  surfeiting  and  drunkenness,  as  theirs  often  are 
who  are  men  of  pleasure ;  or  on  the  other  hand  with  the 
cares  of  this  life,  as  theirs  often  are  who  are  men  of  busi- 
ness ;  but  that  we  may  have  such  a  command  both  of  our 
thoughts  and  of  our  time,  that  we  may  finish  our  daily  work 
well ;  which  will  be  an  earnest  of  our  finishing  our  life's 
work  well;  and  all  is  well  indeed  that  ends  everlastingly 
well. 

Doct.  As  we  must  begin  the  day  with  God,  and  wait  upon 
him  all  the  day,  so  we  must  endeavour  to  close  it  with  him. 


138 


DIRECTIONS  FOR 


This  duty  of  dosing  the  day  with  God,  and  in  a  good 
frame,  I  know  not  how  better  to  open  to  you,  than  by  going 
over  the  particulars  in  the  text  in  their  order,  and  recom- 
mending to  you  David's  example. 

I.  Let  us  retire  to  lay  us  down.  Nature  calls  for  rest  as 
well  as  food  ;  "man  goes  forth  to  his  work  and  labour,"  and 
goes  to  and  fro  about  it,  but  it  is  only  till  evening,  and  then 
it  is  time  to  lie  down.  We  read  of  Ishbosheth,  that  he  lay 
on  his  bed  at  noon,  but  death  met  him  there,  2  Sam.  iv.  5, 
6 ;  and  of  David  himself,  that  he  came  off  from  his  bed  at 
evening-tide,  but  sin,  a  worse  thing  than  death,  met  him 
there.  We  must  work  the  works  of  him  that  sent  us  while 
it  is  day,  it  will  be  time  enough  to  lie  down  when  the  night 
comes,  and  no  man  can  work ;  and  it  is  then  proper  and 
seasonable  to  lie  down.  It  is  promised,  Zeph.  ii.  7,  "They 
shall  lie  down  in  the  evening ;  and  with  that  promise  we 
must  comply,  and  rest  in  the  time  appointed  for  rest ;  and 
not  turn  day  into  night,  and  night  into  day,  as  many  do 
upon  some  ill  account  or  other. 

1.  Some  sit  up  to  do  mischief  to  their  neighbours ;  to  kill, 
and  steal,  and  to  destroy :  "  In  the  dark  they  dig  through 
houses  which  they  had  marked  for  themselves  in  the  day- 
time," Job  xxiv.  16.  David  complains  of  his  enemies  that 
at  evening  they  go  round  about  the  city,  Ps.  lix.  6.  They, 
that  do  evil  hate  the  light.  Judas  the  traitor  was  in  quest 
of  his  Master,  with  his  band  of  men,  when  he  should  have 
been  in  his  bed.  And  it  is  an  aggravation  of  the  wicked- 
ness of  the  wicked,  when  they  take  so  much  pains  to  com- 
pass an  ill  design,  and  have  their  hearts  so  much  upon 
it,  that  they  "  sleep  not  except  they  have  done  mischief," 
Prov.  iv.  16.  It  is  a  shame  to  those  who  profess  to  make  it 
their  business  to  do  good,  that  they  cannot  find  in  their 
hearts  to  intrench  upon  any  of  the  gratifications  of  sense  in 
pursuance  of  it ; 

Utjugulent  homines  surgunt  de  nocte  Latrones; 

Tuque  ut  te  serves  non  expergisceris? 
Robbers  arise  in  the  night  that  they  may  slay  men; 
And  will  not  you  awake  that  you  may  preserve  yourself? 


DAILY  COMMUNION  WITH  GOD. 


139 


Say  then,  while  others  sit  up  for  an  opportunity  to  be 
mischievous,  "  I  will  lay  me  down"  and  be  quiet,  and  do 
nobody  any  harm. 

2.  Others  sit  up  in  the  pursuit  of  the  world,  and  the 
wealth  of  it.  They  not  only  rise  up  early,  but  they  sit  up 
late,  in  the  eager  prosecution  of  their  covetous  practices, 
Ps.  cxxvii.  2,  and,  either  to  get  or  save,  deny  themselves 
then  most  necessary  sleep ;  and  this  their  way  is  their  folly, 
for  hereby  they  deprive  themselves  of  the  comfortable 
enjoyment  of  what  they  have,  which  is  the  end,  under 
pretence  of  care  and  pains  to  obtain  more,  which  is  but  the 
means.  Solomon  speaks  of  those  who  "  neither  day  nor 
night  see  sleep  with  their  eyes,"  Eccl.  viii.  16,  who  make 
themselves  perfect  slaves  and  drudges  to  the  world,  than 
which  there  is  not  a  more  cruel  task-master :  and  thus,  they 
make  that  which  of  itself  is  vanity,  to  be  to  them  vexation 
of  spirit,  for  they  weary  themselves  for  very  vanity,  Heb. 
iv.  3,  and  are  so  miserably  in  love  with  their  chain,  that 
they  deny  themselves  not  only  the  spiritual  rest  God  has 
provided  for  them,  as  the  God  of  grace,  but  the  natural 
rest,  which,  as  the  God  of  nature,  he  has  provided ;  and  it 
is  a  specimen  of  the  wrong  sinners  do  to  their  own  bodies, 
as  well  as  their  own  souls.  Let  us  see  the  folly  of  it, 
and  never  labour  thus  for  the  meat  that  perisheth,  and 
that  abundance  of  the  rich  which  will  not  suffer  him  to 
sleep ;  but  let  us  labour  for  that  meat  which  endureth 
unto  eternal  life,  that  grace  which  is  the  earnest  of  glory, 
the  abundance  of  which  will  make  our  sleep  sweet  to  us. 

3.  Others  sit  up  in  the  indulgence  of  their  pleasures. 
They  will  not  lay  them  down  in  due  time,  because  they 
cannot  find  in  their  hearts  to  leave  their  vain  sports  and 
pastimes ;  their  music,  and  dancing,  and  plays,  their  cards 
and  dice ;  or,  which  is  worse,  their  rioting  and  excess ;  for 
they  that  are  drunk  are  drunk  in  the  night.  It  is  bad 
enough  when  these  gratifications  of  a  base  lust,  or  at  least 
of  a  vain  mind,  are  suffered  to  devour  the  whole  evening, 
and  then  to  engross  the  whole  soul,  as  they  are  apt  enough 
to  do  insensibly ;  so  that  there  is  neither  time  nor  heart 


140 


I>IRECTIOSS  FOR 


for  the  evening  devotions,  either  in  the  closet,  or  in  the 
family:  but  it  is  much  worse  when  they  are  suffered  to 
go  far  into  the  night  too,  for  then  of  course  they  tres- 
pass upon  the  ensuing  morning,  and  steal  away  the  time 
that  should  then  also  be  bestowed  upon  the  exercises  of 
religion.  Those  who  can  of  choice,  and  with  so  much 
pleasure,  sit  up  till  I  know  not  what  time  of  night,  to 
make,  as  they  say,  w  a  merry  night  of  it,"  to  spend  their 
time  in  filthiness  and  foolish  talking  and  jesting,  which 
are  not  convenient,  would  think  themselves  hardly  dealt 
with,  if  they  should  be  kept  one  half  hour  past  their 
sleeping  time,  engaged  in  any  good  duties;  and  would 
have  called  blessed  Paul  himself  a  tedious  preacher,  and 
have  censured  him  as  very  indiscreet,  when,  upon  a  par- 
ticular occasion,  he  continued  his  speech  till  midnight, 
Acts  xx.  7.  And  how  loath  would  they  be,  with  David,  at 
midnight  to  rise  and  give  thanks  to  God ;  or.  with  their 
Master,  to  continue  all  night  in  prayer,  to  Go<L 

Let  the  corrupt  affections  which  run  out  thus  and  trans- 
gress, be  mortified  and  not  gratified.  Those  who  have 
allowed  themselves  in  such  irregularities,  if  they  have 
allowed  themselves  an  impartial  reflection,  cannot  but  have 
found  the  inconvenience  of  them,  and  they  have  been  a 
prejudice  to  the  prosperity  of  the  soul,  and  should  therefore 
deny  themselves  for  their  own  good.  One  rule  for  the 
closing  of  the  day  well  is  to  keep  good  hours ;  a  Everything 
is  beautiful  in  its  season."  I  have  heard  it  said  long  since, 
and  I  beg  leave  to  repeat  it  now,  that 

w  Early  to  bed.  and  early  to  rise. 
Is  the  way  to  be  healthy,  and  -wealthy,  and  wise. 

We  shall  now  take  it  for  granted,  that  unless  some 
necessary  business,  or  some  work  of  mercy,  or  some  more 
than  ordinary  act  of  devotion,  keep  you  up  beyond  your 
usual  time,  you  are  disposed  to  lay  you  down.  And  let 
us  lay  us  down  with  thankfulness  to  God,  and  with 
thoughts  of  dying ;  with  penitent  reflections  upon  the  sins 


DAILY  COMMUNION  "WITH  GOD. 


141 


of  the  day,  and  with  humble  supplications  for  the  mercies  of 
the  night. 

(1.)  Let  us  lie  down  with  thankfulness  to  God.  "When 
we  retire  to  our  bed-chambers  or  closets  we  should  lift  up 
our  hearts  to  God,  the  God  of  our  mercies,  and  make  him 
the  God  of  our  praises ;  whenever  we  go  to  bed  I  am  sure 
we  do  not  want  matter  for  praise,  if  we  did  not  want  a 
heart.  Let  us  therefore  address  ourselves  then  to  that 
pleasant  duty,  that  work  which  is  its  own  wages.  The 
evening  sacrifice  was  to  be  a  sacrifice  of  praise. 

[l.j  We  have  reason  to  be  thankful  for  the  many  mercies 
of  the  day  past,  which  we  ought  particularly  to  review,  and 
to  say,  "Blessed  be  the  Lord,  who  daily  loadeth  us  with 
benefits."  Observe  the  constant  series  of  mercies,  which 
has  not  been  interrupted  or  broken  in  upon  any  day.  Ob- 
serve the  particu]ar  instance  of  mercy  with  which  some 
days  have  been  signalized  and  made  remarkable.  It  is  he 
who  has  granted  us  life  and  favour;  it  is  his  visitation  that  * 
preserves  our  spirits.  Think  how  many  are  the  calamities 
which  we  are  every  day  preserved  from ;  the  calamities 
which  we  are  sensibly  exposed  to,  and  perhaps  have  been 
delivered  from  the  imminent  danger  of ;  and  those  which 
we  have  not  been  apprehensive  of;  many  of  which  we  have 
deserved,  and  which  others,  better  than  we  are,  groan  under. 
All  our  bones  have  reason  to  say,  "  Lord,  who  is  like  unto 
thee?"  For  it  is  God  who  keepeth  all  our  bones,  not  one 
of  them  is  broken ;  it  is  of  his  mercies  that  we  are  not 
consumed. 

Think  how  many  are  the  comforts  we  are  every  day 
surrounded  with,  all  which  we  are  indebted  to  the  bounty  of 
the  divine  Providence  for;  every  bit  we  eat,  and  every 
drop  we  drink,  is  mercy ;  every  step  we  take,  and  every 
breath  we  draw,  mercy.  All  the  satisfaction  we  have  in 
the  agreeableness  and  atfections  of  our  relations,  and  in  the 
society  and  serviceableness  of  our  friends ;  all  the  success 
we  have  in  our  callings  and  employments,  and  the  pleasure 
we  take  in  them;  all  the  joy  which  Zebulun  has  in  his 


142 


DIRECTIONS  FOR 


going  out,  and  Issachar  in  his  tents,-  is  what  we  have  reason 
to  acknowledge  with  thankfulness,  to  God's  praise. 

Yet  it  is  likely  that  the  day  has  not  passed  without  some 
cross  accidents,  something  or  other  has  afflicted  and  disap- 
pointed us,  and  if  it  has,  yet  that  must  not  indispose  us  for 
praise ;  however  it  be,  yet  God  is  good ;  and  it  is  our  duty 
in  everything  to  give  thanks,  and  to  bless  the  name  of  the 
Lord  when  he  takes  away,  as  well  as  when  he  gives ;  for 
our  afflictions  are  but  few,  and  a  thousand  times  deserved ; 
our  mercies  are  many,  and  a  thousand  times  forfeited. 

[2.]  We  have  reason  to  be  thankful  for  the  shadows  of 
the  evening,  which  call  us  to  retire  and  lie  down.  The 
same  wisdom,  power,  and  goodness  which  make  the  morning, 
make  the  evening  also,  to  rejoice;  and  give  us  cause  to  be 
thankful  for  the  drawing  of  the  curtains  of  the  night  about 
us  in  favour  to  our  repose,  as  well  as  for  the  opening  of  the 
eye-lids  of  the  morning  upon  us  in  favour  to  our  business. 
When  God  divided  between  the  light  and  the  darkness,  and 
allotted  to  both  of  them  their  time  successively,  he  saw  that 
it  was  good  it  should  be  so ;  in  a  world  of  mixtures  and 
changes,  nothing  more  proper.  Let  us  therefore  give  thanks 
to  that  God  who  forms  the  light  and  creates  the  darkness ; 
and  believe,  that  as  in  the  revolutions  of  time,  so  in  the 
revolutions  of  the  events  of  time,  the  darkness  of  affliction 
may  be  as  needful  for  us  in  its  season,  as  the  light  of  pros- 
perity. If  the  hireling  longs  till  the  shadow  comes,  let  him 
be  thankful  for  it  when  it  does  come,  that  the  burthen  and 
heat  of  the  day  is  not  perpetual. 

[3.]  We  have  reason  to  be  thankful  for  a  quiet  habitation 
to  lie  down  in ;  that  we  are  not  driven  out  from  among 
men  as  Nebuchadnezzar,  to  lie  down  with  the  beasts  of  the 
field ;  that  though  we  were  born  like  the  wild  ass's  colt,  yet 
we  have  not  with  the  wild  ass  the  wilderness  for  our  habita- 
tion, and  the  desolate  and  barren  land  for  our  dwelling ; 
that  we  are  not  put  to  wander  in  deserts  and  mountains,  in 
dens  and  caves  of  the  earth,  as  many  of  God's  dear  saints 
and  servants  have  been  forced  to  do,  of  whom  the  world  was 


DAILY  COMMUNION  WITH  GOD. 


143 


not  worthy :  but  the  good  Shepherd  makes  us  to  lie  down 
in  green  pastures.  That  we  have  not,  as  Jacob,  the  cold 
ground  for  our  bed,  and  a  stone  for  our  pillow,  which  yet 
one  would  be  content  with,  and  covet,  if  with  it  one  could 
have  his  dream. 

[4.]  We  have  reason  to  be  thankful  that  we  are  not  forced 
to  sit  up ;  that  our  Master  not  only  gives  us  leave  to  lie 
down,  but  orders  that  nothing  shall  prevent  our  lying  down. 
Many  go  to  bed,  but  cannot  lie  down  there,  by  reason  of 
painful  and  languishing  sicknesses,  of  that  nature,  that  if 
they  lie  down  they  cannot  breathe ;  our  bodies  are  of  the 
same  mould,  and  it  is  of  the  Lord's  mercies  that  we  are 
not  so  afflicted.  Many  are  kept  up  by  sickness  in  their 
families;  children  are  ill,  and  they  must  attend  them.  If 
God  takes  sickness  away  from  the  midst  of  us,  and  keeps 
it  away,  so  that  no  plague  comes  near  our  dwellings,  a 
numerous  family,  perhaps,  and  all  wrell,  it  is  a  mercy  we  are 
bound  to  be  very  thankful  for,  and  to  value  in  proportion 
to  the  greatness  of  the  affliction  where  sickness  prevails. 
Many  are  kept  up  by  the  fear  of  enemies,  of  soldiers,  of 
thieves.  The  good  man  of  the  house  watches  that  his  house 
may  not  be  broken  through ;  but  our  lying  down  is  not 
prevented  or  disturbed  by  the  alarms  of  war,  we  are 
delivered  from  the  noise  of  archers  in  the  places  of  our 
repose;  there  therefore  should  we  rehearse  the  righteous 
acts  of  the  Lord,  even  his  righteous  acts  toward  the  inhabi- 
tants of  Ins  villages  in  Israel,  which  under  his  protection 
are  as  safe  as  walled  cities  with  gates  and  bars.  When  we 
lie  down,  let  us  thank  God  that  we  may  lie  down. 

(2.)  Let  us  lie  down  with  thoughts  of  death,  and  of  that 
great  change  which  at  death  we  must  pass  under.  The 
conclusion  of  every  day  should  put  us  in  mind  of  the 
conclusion  of  all  our  days ;  when  our  night  comes,  our  long 
night,  which  will  put  a  period  to  our  work,  and  bring  the 
honest  labourer  both  to  take  his  rest,  and  receive  his  penny. 
It  is  good  for  us  to  think  frequently  of  dying,  to  think  of 
it  as  often  as  we  go  to  bed ;  it  will  help  to  mortify  the  cor- 
ruptions of  our  own  hearts,  which  are  our  daily  burthens ; 


144 


DIRECTIONS  FOR 


to  arm  us  against  the  temptations  of  the  world,  which  are 
our  daily  snares ;  it  will  wean  us  from  our  daily  comforts, 
and  make  us  easy  under  our  daily  crosses  and  fatigues.  It 
is  good  for  us  to  think  familiarly  of  dying,  to  think  of  it  as 
our  going  to  bed,  that  by  thinking  often  of  it,  and  thinking 
thus  of  it,  we  may  get  above  the  fear  of  it. 

[I.]  At  death  we  shall  retire,  as  we  do  at  bed-time  ;  we 
shall  go  to  be  private  for  a  while,  till  the  public  appearance 
at  the  great  day  ;  "  Man  lieth  down,  and  riseth  not  till  the 
heavens  be  no  more ;"  till  then  "  they  shall  not  awake,  nor  be 
raised  out  of  their  sleep,"  Job  xiv.  12.  Now  we  go  abroad 
to  see  and  be  seen,  and  to  no  higher  purpose  do  some  spend 
their  day,  spend  their  life  ;  but  when  death  comes  there  is 
an  end  of  both,  we  shall  then  see  no  more  in  this  world  ; 
I  u  shall  behold  man  no  more,"  Isa.  xxxviii.  11  ;  we  shall 
then  be  seen  no  more  ;  "  The  eye  of  him  that  hath  seen 
me,  shall  see  me  no  more,"  J ob  vii.  8  ;  we  shall  be  hid  in  the 
grave,  and  cut  off  from  all  living.  To  die  is  to  bid  good 
night  to  all  our  friends,  to  put  a  period  to  our  conversation 
with  them.  We  bid  them  farewell,  but,  blessed  be  God,  it 
is  not  an  eternal  farewell ;  we  hope  to  meet  them  again  in 
the  morning  of  the  resurrection,  to  part  no  more. 

[2.]  At  death  we  shall  put  off  the  body,  as  we  put  off  our 
clothes  when  we  lie  down.  The  soul  is  the  man,  the 
body  is  but  the  clothes.  At  death  we  shall  be  unclothed, 
the  earthly  house  of  this  tabernacle  shall  be  dissolved, 
the  garment  of  the  body  shall  be  laid  aside.  Death  strips 
us.  and  sends  us  naked  out  of  the  world,  as  we  came 
into  it  ;  strips  the  soul  of  all  the  disguises  wherein  it 
appeared  before  men,  that  it  may  appear  naked  and  open 
before  God.    Our  grave-clothes  are  night-clothes. 

When  we  are  weary  and  hot  our  clothes  are  a  bur- 
then, and  we  are  very  willing  to  throw  them  off ;  are 
not  easy  till  we  are  undressed  ;  thus  "  we  that  are  in 
this  tabernacle  do  groan,  being  burthened;"  but  when 
death  frees  the  soul  from  the  load  and  encumbrance  of 
the  body,  which  hinders  its  repose  in  its  spiritual 
satisfactions,  how  easy  will  it  be  !    Let  us  think  then  of 


DAILY  COMMUNION  WITH  GOD. 


145 


putting  off  the  body  at  death,  with  as  much  pleasure  as 
we  do  of  putting  off  our  clothes  at  night  ;  be  as  loose 
to  them  as  we  are  to  our  clothes  ;  and  comfort  ourselves 
with  this  thought,  that  though  we  are  unclothed  at  death, 
if  we  be  clothed  with  Christ  and  his  grace,  Ave  shall  not  be 
found  naked,  but  be  clothed  upon  with  immortality.  We 
have  new  clothes  a-making,  which  shall  be  ready  to  put  on 
next  morning ;  a  glorious  body  like  Christ's,  instead  of  a 
vile  body  like  the  beasts. 

[3.]  At  death  we  shall  lie  down  in  the  grave,  as  on  our 
bed,  shall  lie  down  in  the  dust,  Job  xx.  11.  To  those  who 
die  in  sin,  and  impenitence,  the  grave  is  a  dungeon  ;  their 
iniquities  which  are  upon  their  bones,  and  which  lie  down 
with  them,  make  it  so  ;  but  to  those  who  die  in  Christ,  who 
die  in  faith,  it  is  a  bed,  a  bed  of  rest,  where  there  is  no  toss- 
ings  to  and  fro  until  the  dawning  of  the  day,  as  sometimes 
there  are  upon  the  easiest  beds  wchave  in  this  wcrld  ;  where 
there  is  no  danger  of  being  scared  with  dreams,  and  terrified 
with  visions  of  the  night ;  there  is  no  being  chastened  with 
pain  on  that  bed,  or  the  multitude  of  the  bones  with  strong 
pain.  It  is  the  privilege  of  those  who,  while  they  live,  walk 
in  their  uprightness,  that  when  they  die  they  enter  into 
peace,  and  rest  in  their  beds,  Isa.  lvii.  2  Holy  Job  comforts 
himself  with  this,  in  the  midst  of  his  agonies,  that  he  shall 
shortly  make  his  bed  in  the  darkness,  and  be  easy  there. 
It  is  a  bed  of  roses,  a  bed  of  spices,  to  all  believers  ever  since 
he  lay  in  it  who  is  the  "  Rose  of  Sharon,  and  the  Lily  of 
the  Valleys." 

Say  then  of  thy  grave,  as  thou  dost  of  thy  bed  at  night, 
"  There  the  weary  are  at  rest ;"'  with  this  further  consola- 
tion, that  thou  shalt  not  only  rest  there,  but  rise  thence 
shortly,  abundantly  refreshed ;  shalt  be  called  up  to  meet 
the  Beloved  of  thy  soul,  and  to  be  for  ever  with  him  ;  shalt 
rise  to  a  day  which  will  not  renew  thy  cares,  as  every  day  on 
earth  does,  but  secure  to  thee  unmixed  and  everlasting  joys. 
How  comfortably  may  we  lie  down  at  night  if  such 
thoughts  as  these  lie  down  with  us  ;  and  how  comfortably 

K 


146 


DIRECTIONS  FOR 


may  we  lie  down  at  death  if  we  have  accustomed  ourselves 
to  such  thoughts  as  these. 

(3.)  Let  us  lie  down  with  penitent  reflections  upon  the 
sins  of  the  day  past.  Praising  God  and  delighting  ourselves 
in  him  is  such  pleasant  work,  and  so  much  the  work  ot 
angels,  that  methinks  it  is  a  pity  that  we  should  have  any 
thing  else  to  do ;  but  the  truth  is,  we  make  other  work  for 
ourselves  by  our  own  folly,  that  is  not  so  pleasant,  but  abso- 
lutely needful,  and  that  is,  repentance.  While  we  are  at 
night  solacing  ourselves  in  God's  goodness,  we  must  inter- 
mix therewith  the  afflicting  of  ourselves  for  our  own  vile- 
ness  ;  both  must  have  their  place  in  us,  and  they  will  very 
well  agree  together ;  for  we  must  take  our  work  before  us. 

[1.]  We  must  be  convinced  of  it,  that  we  are  still  con- 
tracting guilt;  we  carry  corrupt  natures  about  with  us, 
which  are  bitter  roots  that  bear  gall  and  wormwood,  and 
all  we  say  or  do  is  imbittered  by  them.  "  In  many  things 
we  all  offend,"  insomuch  "that  there  is  not  a  just  man 
upon  earth  that  doeth  good  and  sins  not."  We  are  in  the 
midst  of  a  defiling  world,  and  cannot  keep  ourselves  per- 
fectly unspotted  from  it.  If  we  say  we  have  no  sin,  or  that 
we  have  passed  a  day  and  have  not  sinned,  we  deceive  our- 
selves ;  for  if  we  know  the  truth  by  ourselves,  we  shall  see 
cause  to  cry,  "  Who  can  understand  his  errors  1  Cleanse  us 
from  our  secret  faults ;"  faults  which  we  ourselves  are  not 
aware  of.  We  ought  to  aim  at  a  sinless  perfection ;  with  as 
strict  a  watchfulness  as  if  we  could  attain  it :  but,  after  all, 
must  acknowledge,  that  we  come  short  of  it ;  that  we  have 
not  yet  attained,  neither  are  already  perfect :  we  find  it  by 
constant  sad  experience,  for  it  is  certain  that  we  do  enough 
every  day  to  bring  us  upon  our  knees  at  night. 

[2.]  We  must  examine  our  consciences,  that  we  may 
find  out  oiii  particular  transgressions  of  the  day  past,  Let 
us  every  night  search  and  try  our  ways,  our  thoughts, 
words,  and  actions  ;  compare  them  with  the  rule  of  the 
word,  examine  our  faces  in  that  glass,  that  we  may  see  our 
spots,  and  may  be  particular  in  the  acknowledgment  of 
them.    It  will  be  good  for  us  to  ask,  What  have  we  done 


DAILY  COMMUNION  WITH  GOD.  ' 


147 


this  day  ?  What  have  we  done  amiss  1  What  duty  have 
we  neglected  ?  What  false  step  have  we  taken  1  How 
have  we  carried  it  in  our  callings,  in  our  converse  ?  Have 
we  done  the  duties  of  our  particular  relations,  and  accom- 
modated ourselves  to  the  will  of  God  in  every  event  of  pro- 
vidence 1  By  doing  this  frequently,  we  shall  grow  in  our 
acquaintance  with  ourselves,  than  which  nothing  will  con- 
tribute more  to  our  soul's  prosperity. 

[3.]  We  must  renew  our  repentance  for  whatever  we 
find  has  been  amiss  in  us,  or  has  been  said  or  done  amiss  by 
us ;  we  must  be  sorry  for  it,  and  sadly  lament  it,  and  take 
shame  to  ourselves  for  it,  and  give  glory  to  God  by  making 
confession.  If  any  tiling  appear  to  have  been  wrong  more 
than  ordinary,  that  must  be  particularly  bewailed ;  and  in 
general,  we  must  be  mortified  for  our  sins  of  daily  infirmity, 
which  we  ought  not  to  think  slightly  of,  because  they  are 
returning  daily,  but  rather  be  the  more  ashamed  of  them, 
and  of  that  fountain  within,  which  casts  out  these  waters. 

It  is  good  to  be  speedy  in  renewing  our  repentance,  be- 
fore the  heart  be  hardened  by  the  deceitfulness  of  gin.  De- 
lays are  dangerous;  green  wounds  may  soon  be  cured,  if 
taken  in  time,  but  if  they  are  corrupt,  as  the  Psalmist  com- 
plains, Ps.  xxxviii.  5,  it  is  our  fault  and  folly,  and  the  cure 
will  be  difficult.  Though  through  the  weakness  of  the  flesh 
we  fall  into  sin  daily,  if  we  get  up  again  by  renewed  re- 
pentance at  night,  we  are  not,  nor  ought  we  to  think  our- 
selves, utterly  cast  down.  The  sin  that  humbles  us  shall 
not  ruin  us. 

[4.]  We  must  make  a  fresh  application  of  the  blood  of 
Christ  to  our  souls,  for  the  remission  of  our  sins,  and  the 
gracious  acceptance  of  our  repentance.  We  must  not  think 
that  we  have  need  of  Christ  only  at  our  first  conversion  to 
God ;  no,  we  have  daily  need  of  him  as  our  Advocate  with 
the  Father,  and  therefore,  as  such,  he  always  appeal's  in  the 
presence  of  God  for  us,  and  attends  continually  to  tins  very 
thing.  Even  our  sins  of  daily  infirmity  would  be  our  ruin, 
if  he  had  not  made  satisfaction  for  them,  and  did  not  still 
make  intercession  for  us.    He  who  is  washed,  still  needs  to 


148 


DIRECTIONS  FOR 


wash  his  feet  from  the  filth  he  contracts  in  every  step ;  and, 
blessed  be  God,  there  is  a  fountain  opened  for  us  to  wash 
in,  and  it  is  always  open. 

[5.]  We  must  apply  ourselves  to  the  throne  of  grace  for 
peace  and  pardon.  Those  who  repent  must  pray  that  the 
thought  of  their  heart  may  be  forgiven  them,  Acts  viii.  22. 
And  it  is  good  to  be  particular  in  our  prayers  for  the  par- 
don of  sin;  that,  as  Hannah  said  concerning  Samuel,  "  For 
this  child  I  prayed ;"  so  we  may  be  able  to  say,  "  For  the 
forgiveness  of  this  I  prayed."  However,  the  publican's 
prayer,  in  general,  is  a  very  proper  one  for  each  of  us  to  lie 
down  with,  "  God  be  merciful  to  me  a  sinner." 

(4.)  Let  us  lie  down  with  humble  supplications  for  the 
mercies  of  the  night.  Prayer  is  as  necessary  in  the  evening 
as  it  was  in  the  morning,  for  we  have  the  same  need  of  the 
divine  favour  and  care,  to  make  the  evening  out-goings  to 
rejoice,  that  we  had  to  beautify  those  of  the  morning. 

[1.]  "We  must  pray  that  our  outward  man  may  be  under 
the  care  of  God's  holy  angels,  who  are  the  ministers  of  his 
providence.  God  has  promised  that  he  will  give  his  angels 
charge  concerning  those  who  make  the  Most  High  their 
refuge,  and  that  they  shall  pitch  their  tents  round  about 
them,  and  deliver  them ;  and  what  he  has  promised  we  may 
and  must  pray  for.  Not  as  if  God  needed  the  service  of  the 
angels,  or  as  if  he  did  himself  quit  all  the  care  of  his  people, 
and  turn  it  over  to  them ;  but  it  appears  by  abundance  of 
scripture  proofs,  that  they  are  employed  about  the  people 
of  God,  whom  he  takes  under  his  special  protection,  though 
they  are  not  seen,  both  for  the  honour  of  God,  by  whom 
they  are  charged,  and  for  the  honour  of  the  saints,  with 
whom  they  are  charged.  It  was  the  glory  of  Solomon's 
bed,  that  threescore  valiant  men  were  about  it,  of  the  valiant 
in  Israel,  all  holding  swords,  because  of  fear  in  the  night, 
Cant.  iii.  7,  8.  But  much  more  honourably  and  comfort- 
ably are  all  true  believers  attended ;  for  though  they  lie 
ever  so  meanly,  they  have  hosts  of  angels  surrounding  their 
beds,  and  by  the  ministration  of  good  spirits  are  preserved 
from  malignant  spirits.    But  God  will  for  this  be  inquired 


DAILY  COMMUNION  WITH  GOD. 


149 


of  by  the  house  of  Israel ;  Christ  himself  must  pray  the 
Father,  and  he  will  send  to  his  relief  legions  of  angels, 
Matt.  xxvi.  53.  Much  more  reason  have  we  to  ask,  that  it 
may  be  given  us. 

[2.]  We  must  pray  that  our  inward  man  may  be  under 
the  influences  of  his  Holy  Spirit,  who  is  the  author  and 
fountain  of  his  grace.    As  public  ordinances  are  opportuni- 
ties in  which  the  Spirit  works  upon  the  hearts  of  men,  and, 
therefore,  when  we  attend  on  them,  we  must  pray  for  the 
Spirit's  operations ;  so  are  private  retirements,  and,  there- 
fore, we  must  put  up  the  same  prayer,  when  we  enter  upon 
them.    We  find  that  in  slumbering  upon  the  bed,  God  opens 
the  ears  of  men,  and  seals  their  instruction,  Job  xxxiii.  15, 
16.    And  with  this  David's  experience  concurs.    He  found 
that  God  visited  him  in  the  night,  and  tried  him,  and  so 
discovered  him  to  himself,  Ps.  xvii.  3.    And  that  God  gave 
him  counsel,  and  his  reins  instructed  him  in  the  night  sea- 
son, and  so  he  discovered  himself  to  him,  Ps.  xvi.  7.  He 
found  that  was  a  proper  season  for  remembering  God,  and 
meditating  upon  him  ;  and  in  order  to  our  due  improvement 
of  this  proper  season  for  conversing  with.  God  in  solitude, 
we  need  the  powerful  and  benign  influences  of  the  blessed 
Spirit,  which,  therefore,  when  we  lie  down  we  should  ear- 
nestly pray  for,  and  humbly  put  ourselves  under,  and  sub- 
mit ourselves  tq.     How  God's  grace  may  work  upon  us 
when  we  are  asleep  we  know  not ;  the  soul  will  act  in  a 
state  of  separation  from  the  body,  and  how  far  it  does  act 
independent  of  the  body,  when  the  bodily  senses  are  all 
locked  up,  we  cannot  say,  but  are  sure,  that  the  Spirit  of 
the  Lord  is  not  bound.    We  have  reason  to  pray,  not  only 
that  our  minds  may  not  be  either  disturbed  or  polluted  by 
evil  dreams,  in  which,  for  aught  we  know,  evil  spirits  some- 
times have  a  hand,  but  may  be  instructed  and  quieted  by 
good  dreams ;  which  Plutarch  reckons  among  the  evidences 
of  increase  and  proficiency  in  virtue,  and  on  which  the 
good  Spirit  has  an  influence.    I  have  heard  of  a  good  man 
that  used  to  pray  at  night  for  good  dreams. 

II.  When  we  lay  us  down,  our  care  and  endeavour  must 


150 


1>1K£CTI0.\S  FOU 


be  to  lay  us  down  in  peace.  It  is  promised  to  Abraham 
tbat  he  should  go  to  his  grave  in  peace,  Gen.  xv.  15,  and 
this  promise  is  sure  to  all  Ins  spiritual  seed,  for  "  the  end 
of  the  upright  man  is  peace;"  Josiah  dies  in  peace  though 
he  is  killed  in  a  battle :  now,  as  an  earnest  of  this,  let  us 
every  night  lie  down  in  peace.  It  is  threatened  to  the 
wicked,  that  they  shall  lie  down  in  sorrow,  Isa.  1.  11.  It  is 
promised  to  the  righteous,  that  they  shall  lie  down,  and 
none  shall  make  them  afraid,  Lev.  xxvi.  6;  Job  xi.  19. 
Let  us  then  enter  into  this  rest,  this  blessed  sabbatism,  and 
take  care  that  we  come  not  short  of  it. 

1.  Let  us  lie  down  in  peace  with  God;  for  without  this 
there  can  be  no  peace  at  all ;  "  There  is  no  peace,  saith  my 
God,  to  the  wicked,"  whom  God  is  at  war  with.  A  state  of 
sin  is  a  state  of  enmity  against  God ;  they  who  continue  in 
that  state  are  under  the  wrath  and  curse  of  God,  and  cannot 
lie  down  in  peace;  what  have  they  to  do  with  peace? 
Hasten  therefore,  sinner,  hasten  to  make  thy  peace  with 
God  in  J esus  Christ,  by  repentance  and  faith ;  take  hold  on 
his  strength,  that  thou  mayst  make  peace  with  him ;  and 
thou  shalt  make  peace,  for  fury  is  not  in  him.  Conditions 
of  peace  are  offered,  consent  to  them ;  close  with  him  who 
is  our  peace ;  take  Christ  upon  his  own  terms,  Christ  upon 
any  terms.  Defer  not  to  do  this ;  dare  not  to  sleep  in  that 
condition  in  which  thou  darest  not  die.  "  Escape  for  thy 
life,  look  not  behind  thee."  Acquaint  now  thyself  with 
him,  now  presently,  and  be  at  peace,  and  thereby  this  good 
shall  come  unto  thee,  thou  shalt  lie  down  in  peace. 

Sin  is  ever  and  anon  making  mischief  between  God  and 
our  souls,  provoking  God  against  us,  alienating  us  from 
God;  we  therefore  need  to  be  every  night  making  peace, 
reconciling  ourselves  to  him  and  to  his  holy  will,  by  the 
agency  of  his  Spirit  upon  us,  and  begging  of  him  to  be  re- 
conciled to  us,  through  the  intercession  of  his  Son  for  us ; 
that  th  re  may  be  no  distance,  no  strangeness,  between  us 
and  God,  no  interposing  cloud  to  hinder  his  mercies  from 
coming  down  upon  us,  or  our  prayers  from  coming  up  unto 
him..      Being  justified  by  faith,"  we  have  tins  "  peace  with 


DAILY  COMMUNION  WITH  UUD. 


151 


God,  through  our  Lord  Jesus  Christ;"  and  then  we  may 
not  only  lie  down  in  peace,  hut  we  rejoice  in  hope  of  the 
glory  of  God-  Let  this  be  our  first  care,  that  God  have  no 
quarrel  with  us,  nor  we  with  him. 

2.  Let  us  lie  down  in  peace  with  all  men ;  we  are  con- 
cerned to  go  to  sleep,  as  well  as  to  die,  in  charity.  Thoso 
who  converse  much  with  the  world  can  scarcely  pass  a  day 
but  something  or  other  happens  that  is  provoking,  some 
affront  is  given  them,  some  injury  done  them,  at  least  they 
think  so  ;  when  they  retire  at  night  and  reflect  upon  it,  they 
are  apt  to  magnify  the  offence,  and  while  they  are  musing 
on  it  the  fire  burns,  their  resentments  rise,  and  they  begin 
to  say,  "  I  will  do  so  to  him  as  he  has  done  to  me,"  Prov. 
xxiv.  29.  Then  is  the  time  of  ripening  the  passion  into  a 
rooted  malice,  and  meditating  revenge ;  then,  therefore,  let 
wisdom  and  grace  be  set  on  work,  to  extinguish  this  fire 
from  hell  before  it  get  head ;  then  let  this  root  of  bitterness 
be  killed  and  plucked  up,  and  let  the  mind  be  disposed  to 
forgive  the  injury,  and  to  think  well  of,  and  wish  well  to, 
him  that  did  it.  If  others  incline  to  quarrel  with  us,  yet 
let  us  resolve  not  to  quarrel  with  them.  Let  us  resolve, 
that  whatever  the  affront  or  injury  was,  it  shall  neither 
disquiet  our  spirits  nor  make  us  to  fret,  which  Peninnah 
aimed  at  in  provoking  Hannah,  1  Sam.  i.  6,  nor  sour  or  im- 
bitter  our  spirits,  or  make  us  peevish  and  spiteful ;  but  that 
we  still  love  ourselves,  and  love  our  neighbours  as  ourselves, 
and  therefore  not,  by  harbouring  malice,  do  any  wrong  to 
ourselves  or  our  neighbour.  And  we  shall  find  it  much 
easier  in  itself,  and  much  more  pleasant  in  the  reflection,  to 
forgive  twenty  injuries,  than  to  avenge  one. 

That  it  should  be  our  particular  care  at  night  to  recon- 
cile ourselves  to  those  who  have  been  injurious  to  us,  is  inti- 
mated in  that  charge,  Eph.  iv.  26,  "  Let  not  the  sun  go 
down  upon  your  wrath."  If  your  passion  has  not  cooled 
before,  let  it  be  abated  by  the  cool  of  the  evening,  and  quite 
disappear  with  the  setting  sun.  You  are  then  to  go  to  bed, 
and  if  you  lie  down  with  these  unmortihed  passions  boiling 
in  your  breasts,  your  soul  is  among  lions,  you  lie  down  in  a 


152 


DIRECTIONS  k\iR 


bed  of  thorns,  in  a  nest  of  scorpions.  Nay,  some  have  ob- 
served from  what  follows  immediately,  "  neither  give  place 
to  the  devil,"  ver.  27,  that  those  who  go  to  bed  in  malice 
have  the  devil  for  their  bed-fellow.  We  cannot  lie  down  at 
peace  with  God  unless  we  be  at  peace  with  men ;  nor  in 
iaitb  pray  to  be  forgiven  unless  we  forgive.  Let  us  there- 
fore study  the  things  that  make  for  peace,  for  the  peace  of 
our  own  spirits,  by  living,  as  much  as  in  us  lies,  peaceably 
with  all  men.  I  am  for  peace,  yea,  though  they  are  for 
war. 

3.  Let  us  lie  down  in  peace  with  ourselves,  with  our  own 
minds,  with  a  sweet  composure  oi  spirit  and  enjoyment  of 
ourselves ;  "  Return  unto  thy  rest,  0  my  soul,"  and  be  easy, 
let  nothing  disturb  my  soul,  my  darling. 

But  when  may  we  lie  down  in  peace  at  night  ] 
(1.)  If  we  have  by  the  grace  of  God  in  some  measure 
done  the  work  of  the  day,  and  filled  it  up  with  duty,  we 
may  then  lie  down  in  peace  at  night.  If  we  have  the  testi- 
mony of  our  consciences  for  us,  that  "  in  simplicity  and 
godly  sincerity,  not  with  fleshly  wisdom,  but  by  the  grace 
of  God,"  we  have  this  day  "  had  our  conversation  in  the 
world  ;"  that  we  have  done  some  good  in  our  places,  some- 
thing that  will  turn  to  a  good  account ;  if  our  hearts  do  not 
reproach  us  with  a  diem  perdidi,  alas!  "  I  have  lost  a  day;" 
or  with  that  which  is  worse,  the  spending  of  that  time  in 
the  service  of  sin  which  should  have  been  spent  in  the  ser  - 
vice of  God ;  but  i£  on  the  contrary,  we  have  abode  with 
God,  have  been  in  his  fear,  and  waited  on  him  all  the  day 
long,  we  may  then  lie  down  in  peace,  for  God  says,  K  "Well 
done,  good  and  faithful  servant and  the  sleep  of  the  la- 
bouring man,  of  the  labouring  Christian,  is  sweet,  is  very 
sweet,  when  he  can  say,  As  I  am  a  day's  journey  nearer  my 
end,  so  I  am  a  day's  work  fitter  for  it.  Nothing  will  make 
our  bed-chambers  pleasant,  and  our  beds  easy,  like  the  wit- 
ness of  the  Spirit  of  God  with  our  spirits,  that  we  are  going 
forward  for  heaven ;  and  a  conscience  kept  void  of  offence, 
which  -will  be  not  only  a  continual  feast,  but  a  continual 
rest. 


DAILY  COMMUMOX  WITH  GOD. 


153 


(2.)  If  we  have  by  faith  and  patience,  and  submission  to 
the  divine  will,  reconciled  ourselves  to  all  the  events  of  the 
day,  so  as  to  be  uneasy  at  nothing  that  God  has  done,  we 
may  then  lie  down  in  peace  at  night.  Whatever  has  fallen 
out  cross  to  us,  it  shall  not  fret  us,  but  we  will  kiss  the  rod, 
tr.ke  up  the  cross,  and  say,  "  All  is  well  that  God  does." 
Thus  we  must  in  our  patience  keep  possession  of  our  own 
souls,  and  not  suffer  any  affliction  to  put  us  out  of  the  pos- 
session of  them.  We  have  met  with  disappointments  in 
husbandry  perhaps,  in  trade,  at  sea,  debtors  prove  insolvent, 
creditors  prove  severe,  but  this  and  the  other  proceed  from 
the  Lord  ;  there  is  a  providence  in  it,  every  creature  is  what 
God  makes  it  to  be,  and  therefore  I  am  dumb,  I  open  not 
my  mouth ;  that  which  pleases  God  ought  not  to  displease 
me. 

(3.)  If  we  have  renewed  our  repentance  for  sin,  and  made 
a  fresh  application  of  the  blood  of  Christ  to  our  souls  for  the 
purifying  of  our  consciences,  we  may  then  lay  us  down  in 
peace.  Nothing  can  break  in  upon  our  peace  but  sin ;  that 
is  it  which  troubles  the  camp ;  if  that  be  taken  away  there 
shall  no  evil  befall  us.  The  inhabitant,  though  he  be  far 
from  well,  yet  shall  not  say,  I  am  sftk,  shall  not  complain 
of  sickness,  for  the  people  that  dwell  therein  shall  be  for- 
given their  iniquity,  Isa.  xxxiii.  24.  The  pardon  of  sin  has 
enough  in  it  to  balance  all  our  griefs,  and  therefore  to 
silence  all  our  complaints.  A  man  sick  of  the  palsy  has 
yet  reason  to  be  easy,  nay,  and  to  be  of  good  cheer,  if  Christ 
says  to  him,  "  Thy  sins  are  forgiven  thee ;"  and  "  I  am  thy 
salvation." 

(4.)  If  we  have  put  ourselves  under  the  divine  protection 
for  the  ensuing  night,  we  may  then  lay  us  down  in  peace. 
If  by  faith  and  prayer  we  have  run  into  the  name  of  the 
Lord  as  our  strong  tower,  have  fled  to  take  shelter  under 
the  shadow  of  his  wings,  and  made  the  Lord  our  refuge  and 
habitation,  Ave  may  then  speak  peace  to  ourselves,  for  God 
in  his  Word  speaks  peace  to  us.  If  David  has  an  eye  to 
the  cherubim,  between  -which  God  is  said  to  dwell,  when  he 
says,  Pf.  hriL  1,  "In  the  shadow  of  thy  wings  will  I  make 


154 


DIRECTIONS  FOR 


my  refuge ;"  yet,  certainly,  he  has  an  eye  to  the  similitude 
which  Christ  makes  use  of,  of  a  hen  gathering  her  chickens 
under  her  wings,  when  he  says,  Ps.  xci.  4,  "  He  shall  cover 
thee  with  his  feathers,  and  under  his  wings  shalt  thou 
trust ;"  and  the  chickens  under  the  wings  of  the  hen  are 
not  only  safe,  but  warm  and  pleased. 

(5.)  If  we  have  cast  all  our  cares  for  the  day  following 
upon  God,  we  may  then  lay  us  down  in  peace.  Taking 
thought  for  the  morrow  is  the  great  hinderance  of  our  peace 
in  the  night ;  let  us  but  learn  to  live  without  disquieting 
care,  and  to  refer  the  issue  of  all  events  to  that  God  who 
may  and  can  do  what  he  will,  and  will  do  what  is  best,  for 
those  that  love  and  fear  him ;  "  Father,  thy  will  be  done," 
and  then  we  make  ourselves  easy.  Our  Saviour  presses 
this  very  much  upon  his  disciples,  not  to  perplex  themselves 
with  thoughts  what  they  shall  eat  and  what  they  shall 
drink,  and  wherewithal  they  shall  be  clothed,  because  their 
heavenly  Father  knows  that  they  have  need  of  these  things, 
and  will  see  that  they  be  supplied.  Let  us,  therefore,  ease 
ourselves  of  this  burden,  by  casting  it  on  him  who  careth 
for  us ;  what  need  he  care  and  we  care  too  ] 

III.  Having  laid  ouftelves  down  in  peace,  we  must  com- 
pose ourselves  to  sleep ;  "  I  will  lay  me  down  and  sleep." 
The  love  of  sleep  for  sleeping  sake  is  the  character  of  the 
sluggard,  but  as  it  is  nature's  physic  for  the  recruiting  of 
its  weary  powers,  it  is  to  be  looked  upon  as  a  mercy  equal 
to  that  of  our  food,  and  in  its  season  to  be  received  with 
thankfulness. 

And  with  such  thoughts  as  these  we  may  go  to  sleep. 

1.  What  poor  bodies  are  these  we  carry  about  with  us, 
that  call  for  rest  and  relief  so  often,  that  are  so  soon  tired, 
even  with  doing  nothing,  or  next  to  nothing.  It  is  an 
honour  to  man  above  the  beasts,  Os  homini  sublime  dedit — 
"  that  he  is  made  so  erect ;"  it  was  part  of  the  serpent's 
curse,  "On  thy  belly  shalt  thou  go;"  yet  we  have  little 
reason  to  boast  of  this  honour,  when  we  observe  how  little 
a  while  we  can  stand  upright,  and  how  soon  we  are  bur- 
thened  with  our  honour,  and  are  forced  to  lie  down.  The 


DAILY  COiMMUNION  WITH  GOD. 


155 


powers  of  the  soul,  and  the  senses  of  the  body,  are  our 
honour,  but  it  is  mortifying  to  consider,  how  after  a  few 
hours'  use  they  are  all  locked  up  under  a  total  disability  of 
acting,  and  it  is  necessary  they  should  be  so.  "  Let  not  the 
wise  man  glory  in  his  wisdom,"  or  the  "  strong  man  in  his 
strength,"  since  they  both  lie  for  a  fourth  part  of  their  time 
utterly  bereft  of  strength  and  wisdom,  and  on  a  level  with 
the  weak  and  foolish. 

2.  What  a  sad  thing  it  is  to  be  under  the  necessity  of 
losing  so  much  precious  time  as  we  do  in  sleep.  That  we 
should  lie  so  many  hours  out  of  every  four  and  twenty,  in 
no  capacity  at  all  of  serving  God  or  our  neighbour,  of  doing 
any  work  of  piety  or  charity !  Those  who  consider  how 
short  our  time  is,  and  what  a  great  deal  of  work  we  have  to 
do,  and  how  fast  the  day  of  account  hastens  on,  cannot  but 
grudge  to  spend  so  much  time  in  sleep,  cannot  but  wish  to 
spend  as  little  as  may  be  in  it ;  cannot  but  be  quickened  by 
it  to  redeem  time  when  they  are  awake,  and  cannot  but 
long  to  be  there  where  there  shall  be  no  need  of  sleep,  but 
they  shall  be  as  the  angels  of  God,  and  never  rest  day  or 
night  from  the  blessed  work  of  praising  God. 

3.  What  a  good  Master  do  we  serve,  that  allows  us  time 
for  sleep,  and  furnishes  us  with  conveniences  for  it,  and 
makes  it  refreshing  and  reviving  to  us.  By  this  it  appears, 
the  Lord  is  for  the  body,  and  it  is  a  good  reason  why  we 
should  present  our  bodies  to  him  as  living  sacrifices,  and 
glorify  him  with  them.  Nay,  sleep  is  spoken  of  as  given 
by  promise  to  the  saints,  Ps.  cxxvii.  2,  "  So  he  giveth  his 
beloved  sleep."  The  godly  man  has  the  enjoyment  of  that 
in  a  quiet  resignation  to  God,  which  the  worldly  man  labours 
in  vain  for,  in  the  eager  pursuit  of  the  world.  What  a  dif- 
ference is  there  between  the  sleep  of  a  sinner,  who  is  not 
sensible  of  his  being  within  a  step  of  hell,  and  the  sleep  of 
a  saint,  that  .has  good  hopes  through  grace  of  his  being 
within  a  step  of  heaven :  that  is  the  sleep  God  gives  to  his 
beloved. 

4.  How  piteous  is  the  case  of  those  from  whose  eyes  sleep 
departs,  through  pain  of  body,  or  anguish  of  mind,  and  to 


156 


DIRECTIONS  FOR 


whom  wearisome  nights  are  appointed ;  who,  when  they  lie 
doVn,  say,  "  When  shall  we  arise  ?"  and  who  are  thus  made 
a  terror  to  themselves.  It  was  said,  that  of  all  the  inhuman 
tortures  used  by  those  whom  the  French  King  employed  to 
force  his  Protestant  subjects  to  renounce  their  religion,  none 
prevailed  more  than  keeping  them  by  violence  long  waking. 
When  we  find  how  earnestly  nature  craves  sleep,  and  how 
much  it  is  refreshed  by  it,  we  should  think  with  compas- 
sion of  those,  who  upon  any  account  want  that  and  other 
comforts  which  we  enjoy,  and  pray  for  them. 

5.  How  ungrateful  we  have  been  to  the  God  of  our  mer- 
cies, in  suffering  sleep,  which  is  so  great  a  support  and  com- 
fort to  us,  to  be  our  hinderance  in  that  which  is  good.  As 
when  it  has  been  the  gratification  of  our  sloth  and  laziness, 
when  it  has  kept  us  from  our  hour  of  prayer  in  the  morn- 
ing, and  disfitted  us  for  our  hour  of  prayer  at  night;  or 
when  we  have  slept  unseasonably  in  the  worship  of  God, 
as  Eutychus,  when  Paul  was  preaching ;  and  the  disciples, 
when  Christ  was  in  his  agony  at  prayer.  How  justly  might 
we  be  deprived  of  the  comfort  of  sleep,  and  upbraided  with 
this  as  the  provoking  cause  of  it !  "  What !  could  ye  not 
watch  with  me  one  hour?"  Those  who  would  sleep,  and 
cannot,  must  think  how  often  they  should  have  kept  awake 
and  would  not. 

6.  We  have  now  one  day  less  to  live  than  we  had  in  the 
morning.  The  thread  of  time  is  winding  off  apace,  its  sands 
are  running  down,  and  as  time  goes  eternit}'-  comes ;  it  is 
hastening  on.  Our  days  are  swifter  than  a  weaver's  shuttle ; 
which  passes  and  repasses  in  an  instant.  And  what  do  we 
of  the  work  of  time?  Oh  that  we  could  always  go  to  sleep 
*vith  death  upon  our  thoughts,  how  would  it  quicken  us  to 
improve  time !  It  would  make  our  sleep  not  the  less  de- 
sirable, but  it  would  make  our  death  much  the  less  for- 
midable. 

7.  To  thy  glory,  0  God,  I  now  go  to  sleep ;  whether  we 
eat  or  drink,  yea,  or  sleep,  for  that  is  included  in  whatever 
we  do,  we  must  do  it  to  the  glory  of  God.  Why  do  I  go  to 
sleep  now,  but  that  my  body  may  be  fit  to  serve  my  soul, 


DAILY  COMMUNION  WITH  GOD. 


157 


and  able  for  a  while  to  keep  pace  with  it  in  the  service  of 
God  to-morrow.  Thus  common  actions,  by  being  directed 
toward  our  great  end,  are  done  after  a  godly  sort,  and 
abound  to  our  account ;  and  thus  the  advantages  we  have 
by  them  are  sanctified  to  us.  "  To  the  pure  all  things  are 
pure ;"  and  "  whether  we  wake  or  sleep,  we  live  together 
with  Christ,"  1  Thess.  v.  10. 

8.  To  thy  grace,  0  God,  and  to  the  word  of  thy  grace,  I 
now  commend  myself.  It  is  good  to  fall  asleep  with  a  fresh 
surrender  of  our  whole  selves,  body,  soul,  and  spirit,  to  God : 
now,  "  Return  to  God  as  thy  rest,  0  my  soul ;  for  he  has 
dealt  bountifully  with  thee ;"  thus  we  should  commit  the 
keeping  of  our  souls  to  him,  falling  asleep,  as  David  did, 
Ps.  xxxi.  5,  with,  "  Into  thy  hands  I  commit  my  spirit ;" 
and  as  Stephen  did,  "  Lord  Jesus,  receive  my  spirit."  Sleep 
does  not  only  resemble  death,  but  is  sometimes  an  inlet  to 
it ;  many  go  to  sleep  and  never  wake,  but  sleep  the  sleep  of 
death ;  which  is  a  good  reason  why  we  should  go  to  sleep 
with  dying  thoughts,  and  put  ourselves  under  the  protec- 
tion of  a  living  God,  and  then  sudden  death  will  be  no  sur- 
prise to  us. 

9.  Oh  that  when  I  awake  I  may  be  still  with  God !  that 
the  parenthesis  of  sleep,  though  long,  may  not  break  off 
the  thread  of  my  communion  with  God,  but  that  as  soon  as 
I  awake  I  may  resume  it.  Oh  that  when  I  wake  in  the 
night  I  may  have  my  mind  turned  to  good  thoughts !  may 
remember  God  upon  my  bed,  who  then  is  at  my  right  hand, 
and  to  whom  the  darkness  and  the  light  are  both  alike ;  and 
that  I  may  sweetly  meditate  upon  him  in  the  night  watches, 
that  thus  even  that  time  may  be  redeemed,  and  improved 
to  the  best  advantage,  which  otherwise  is  in  danger  not 
only  of  being  lost  in  vain  thoughts,  but  misspent  in  ill  ones. 
Oh  that  when  I  awake  in  the  morning,  my  first  thoughts 
may  be  of  God,  that  with  them  my  heart  may  be  seasoned 
for  all  day ! 

10.  Oh  that  I  may  enter  into  abetter  rest  than  that  which 
I  am  now  entering  upon !  The  apostle  speaks  of  a  rest 
we  that  have  believed  do  enter  into,  even  in  this  world,  as 


168 


DIRECTIONS  FOR 


well  as  of  a  rest  which  in  the  other  world  remains  for  the 
people  of  God,  Heb.  iv.  3-9.  Believers  rest  from  sin  and 
the  world ;  they  rest  in  Christ,  and  in  God  through  Christ ; 
they  enjoy  a  satisfaction  in  the  covenant  of  grace,  and  their 
interest  in  that  covenant ;  "  This  is  my  rest  for  ever,  here 
will  I  dwell."  They  enter  into  this  ark,  and  there  are  not 
only  safe  but  easy.  Now,  oh  that  I  might  enjoy  this  rest 
while  I  live,  and  when  I  die  might  enter  into  something 
more  than  rest,  even  the  joy  of  my  Lord,  a  fulness  of  joy ! 

IV.  We  must  do  all  this  in  a  believing  dependence  upon 
God,  and  his  power,  providence,  and  grace.  Therefore  "  I 
lay  me  down  in  peace,"  and  compose  myself  to  sleep,  be- 
cause thou,  Lord,  keepest  me,  and  assurest  me  that  thou 
dost  so ;  "  Thou,  Lord,  makest  me  to  dwell  in  safety." 
David  takes  notice  of  God's  compassing  his  path,  and  his 
lying  down,  as  his  observer,  Ps.  cxxxix.  3.  He  sees  his  eye 
upon  liim  when  he  is  retired  into  his  bed-chamber,  and 
none  else  sees  him ;  when  he  is  in  the  dark,  and  none  else 
can  see  him.  Here  he  takes  notice  of  him,  compassing  his 
lying  down  as  his  preserver ;  and  sees  his  hand  about  him 
to  protect  him  from  evil,  and  keep  his  safe ;  feels  his  hand 
under  liim  to  support  him,  and  to  make  him  easy. 

1.  It  is  by  the  power  of  God's  providence  that  we  are  kept 
safe  in  the  night,  and  on  that  providence  we  must  depend 
continually.  It  is  he  that  preserveth  man  and  beast,  Ps. 
xxxvi.  6,  that  upholds  all  things  by  the  word  of  Ins  power. 
That  death,  which  by  sin  entered  into  the  world,  would 
soon  lay  all  waste,  if  God  did  not  shelter  his  creatures  from 
its  arrows,  which  are  continually  flying  about,  we  cannot 
but  see  ourselves  exposed  to  in  the  night.  Our  bodies  carry 
about  with  them  the  seeds  of  all  diseases.  Death  is  always 
working  in  us ;  a  little  thing  would  stop  the  circulation 
either  of  the  blood  or  the  breath,  and  then  we  are  gone ; 
either  never  awake,  or  awake  under  the  arrests  of  death. 
Men  by  sin  are  exposed  to  one  another ;  many  have  been 
murdered  in  their  beds,  and  many  burned  in  their  beds. 
And  our  greatest  danger  of  all  is  from  the  malice  of  evil 
spirits,  that  go  about  seeking  to  devour. 


DAILY  COMMUNION  WITH  GOD. 


159 


We  are  veiy  unable  to  help  ourselves,  and  our  friends 
unable  to  help  us ;  we  are  not  aware  of  the  particulars  of 
our  danger,  nor  can  we  foresee  which  way  it  will  arise ;  and 
therefore  know  not  where  to  stand  upon  our  guard ;  or  if  we 
did,  we  know  not  how.  When  Saul  was  asleep  he  lost  his 
spear  and  his  cruse  of  water,  and  might  as  easily  have  lost 
his  head,  as  Sisera  did  when  he  was  asleep,  by  the  hand  of 
a  woman.  What  poor  helpless  creatures  are  we,  and  how 
easily  are  we  overcome  when  sleep  has  overcome  us !  Our 
friends  are  asleep  too,  and  cannot  help  us.  An  illness  may 
seize  us  in  the  night,  which,  if  they  be  called  up  and  come 
to  us,  they  cannot  help  us  against ;  the  most  skilful  and 
tender  are  "  physicians  of  no  value." 

It  is  therefore  God's  providence  that  protects  us  night 
after  night,  his  care,  his  goodness.  That  was  the  hedge 
about  Job,  about  hhn  and  his  house,  and  all  that  he  had 
round  about,  Job  i.  10,  a  hedge  that  Satan  himself  could 
not  break  through,  nor  find  a  gap  in,  though  he  traversed 
it  round.  There  is  a  special  protection  which  God's  people 
are  taken  under,  they  are  hid  in  his  pavilion,  in  the  secret 
of  his  tabernacle,  under  the  protection  of  his  promise,  Ps. 
xxvii.  5 ;  they  are  his  own,  and  dear  to  him,  and  he  keeps 
them  as  the  apple  of  his  eye,  Ps.  xvii.  8.  He  is  round 
about  them  from  henceforth  and  for  ever,  as  the  mountains 
are  round  about  Jerusalem,  Ps.  cxxv.  2.  He  protects  their 
habitations,  as  he  did  the  tents  of  Israel  in  the  wilderness ; 
for  he  has  promised  to  create  upon  every  dwelling-place  of 
Mount  Zion  "  a  pillar  of  cloud  by  day,"  to  shelter  from 
heat,  "and  the  shining  of  a  flaming  fire  by  night,"  to 
"  shelter  from  cold,"  Isa.  iv.  5.  Thus  he  blesseth  the  habi- 
tation of  the  just,  so  that  no  real  evil  shall  befall  it,  nor 
any  plague  come  nigh  it. 

The  care  of  the  divine  Providence  concerning  us  and  our 
families  we  are  to  depend  upon,  so  as  to  look  upon  no  pro- 
vision we  make  for  our  own  safety  sufficient,  without  the 
blessing  of  the  divine  Providence  upon  it ;  "  Except  the 
Lord  keepeth  the  city,  the  watchman  waketh  but  in  vain."' 
Be  the  house  ever  so  well  built,  the  doors  and  windows  ever 


160 


DIRECTIONS  FOR 


so  well  barred,  the  servants  ever  so  careful,  ever  so  watch- 
ful, it  is  all  to  no  purpose,  unless  he  that  keeps  Israel,  and 
neither  slumbers  nor  sleeps,  undertake  for  our  safety ;  and 
if  he  be  thy  Protector,  "  at  destruction  and  famine  thou 
shalt  laugh,"  and  "shalt  know  that  thy  tabernacle  is  in 
peace,"  Job  v.  22-24. 

2.  It  is  by  the  power  of  God's  grace  that  we  are  enabled 
to  think  ourselves  safe,  and  on  that  grace  we  must  con- 
tinually depend.  The  fear  of  danger,  though  groundless,  is 
as  vexatious  as  if  it  were  ever  so  just.  And  therefore,  to 
complete  the  mercy  of  being  made  to  dwell  safely,  it  is  re- 
quisite that,  by  the  grace  of  God,  we  be  delivered  from  our 
fears,  Ps.  xxxiv.  4,  as  well  as  from  the  things  themselves 
that  we  were  afraid  of ;  that  shadows  may  not  be  a  terror 
to  us,  no  more  than  substantial  evils. 

If,  by  the  grace  of  God,  we  are  enabled  to  keep  conscience 
void  of  offence,  and  still  to  preserve  our  integrity ;  if  iniquity 
be  put  far  away,  and  no  wickedness  suffered  to  dwell  in  our 
tabernacles,  then  shall  we  lift  up  our  faces  without  spot,  we 
shall  be  steadfast,  and  shall  not  need  to  fear,  Job  xi.  14,  15  ; 
for  fear  came  in  with  sin,  and  goes  out  with  it.  "  If  our  hearts 
condemn  us  not,  then  have  we  confidence  toward  God,"  and 
man  too,  and  are  made  to  dwell  securely,  for  we  are  sure 
nothing  can  hurt  us  but  sin  :  and  whatever  does  harm  us, 
sin  is  the  sting  of  it ;  and,  therefore,  if  sin  be  pardoned  and 
prevented,  we  need  not  fear  any  trouble. 

If,  by  the  grace  of  God,  we  be  enabled  to  live  by  faith  ; 
that  faith  which  sets  God  alway  before  us  ;  that  faith  which 
applies  the  promises  to  ourselves,  and  puts  them  in  suit  at 
the  throne  of  grace  ;  that  faith  which  purifies  the  heart, 
overcomes  the  world,  and  quenches  all  the  fiery  darts  of  the 
wicked  one ;  that  faith  which  realizes  unseen  things,  and  is 
the  substance  and  evidence  of  them :  if  we  be  actuated  and 
governed  by  this  grace  we  are  made  to  dwell  safely,  and 
to  bid  defiance  to  death  itself,  and  all  its  harbingers  and 
terrors :  "  0  death,  where  is  thy  sting  1 "  This  faith  will 
not  only  silence  our  fears,  but  will  open  our  lips  in  holy 
triumphs,  "  If  God  be  for  us,  who  can  be  against  us?" 


DAILY  COMMUNION  WITH  OOD. 


161 


Let  us  lie  down  in  peace,  and  sleep,  not  in  the  strength 
of  a  natural  resolution  against  fear,  nor  merely  of  rational 
arguments  against  it,  though  they  are  of  good  use,  but  in  a 
dependence  upon  the  grace  of  God  to  work  faith  in  us,  and 
to  fulfil  in  us  the  work  of  faith.  This  is  going  to  sleep  like 
a  Christian  under  the  shadow  of  God's  wings,  going  to  sleep 
in  faith ;  and  it  will  be  to  us  a  good  earnest  of  dying  in 
faith ;  for  the  same  faith  that  will  carry  us  cheerfully 
through  the  short  death  of  sleep,  will  carry  us  through  the 
long  sleep  of  death. 

THE  APPLICATION. 

1.  See  how  much  it  is  our  concern  to  carry  our  religion 
about  with  us  wherever  we  go,  and  to  have  it  always  at  our 
right  hand  ;  for  at  every  turn  we  have  occasion  for  it,  lying 
down,  rising  up,  going  out,  coming  in  ;  and  tho^e  are  Chris- 
tians indeed,  who  confine  not  their  religion  to  the  new 
moons  and  the  sabbaths,  but  bring  the  influences  of  it  into 
all  the  common  actions  and  occurrences  of  human  life.  We 
must  sit  down  at  our  tables  and  rise  from  them,  lie  down 
in  our  beds  and  arise  from  them,  with  an  eye  to  God's  pro- 
vidence and  promise.  Thus  we  must  live  a  life  of  com- 
munion with  God,  even  while  our  conversation  is  with  the 
world. 

And  in  order  to  this,  it  is  necessary  that  we  have  a  living 
principle  in  our  hearts,  a  principle  of  grace,  which,  like  a 
well  of  living  water,  may  be  continually  springing  up  to  life 
eternal,  John  iv.  14.  It  is  necessary  likewise  that  we  have 
a  watchful  eye  upon  our  hearts,  and  keep  them  with  all  dili- 
gence, that  we  set  a  strict  guard  upon  their  motions,  and 
have  our  thoughts  more  at  command  than  I  fear  most 
Christians  have.  See  what  need  we  have  of  the  constant 
supplies  of  divine  grace,  and  of  a  union  with  Christ,  that  by 
faith  we  may  partake  of  the  root  and  fatness  of  the  good 
olive  continually. 

2.  See  what  a  hidden  life  the  life  of  good  Christians  is, 
and  how  much  it  lies  from  under  the  eye  and  observation 

h 


162 


DIRECTIONS  FOB 


of  the  world.  The  most  important  part  of  their  business 
lies  between  God  and  their  own  souls,  in  the  frame  of  their 
spirits,  and  the  workings  of  their  hearts,  in  their  retirements 
which  no  eye  sees  but  his,  that  is  all  eye.  Justly  are  the 
saints  called  God's  hidden  ones,  and  his  secret  is  said  to  be 
with  them,  for  they  have  meat  to  eat,  and  work  to  do,  which 
the  world  knows  not  of;  and  joys,  and  griefs,  and  cares 
which  a  stranger  does  not  intermeddle  with.  "  Great  is  the 
mystery  of  godliness." 

And  this  is  a  good  reason  why  we  should  look  upon  our- 
selves as  incompetent  judges  one  of  another,  because  we 
know  not  each  other's  hearts,  nor  are  witnesses  to  their 
retirements.  It  is  to  be  feared  there  are  many  whose  reli- 
gion lies  all  in  the  outside  ;  they  make  a  fair  show  in  the 
flesh,  and  perhaps  a  great  noise,  and  yet  are  strangers  to 
this  secret  communion  with  God,  in  which  consists  so  much 
of  the  power  of  godliness.  And  on  the  other  hand  it  is  to 
be  hoped,  there  are  many  who  do  not  distinguish  themselves 
by  anything  observable  in  their  profession  of  religion,  but 
pass  through  the  world  without  being  taken  notice  of,  and 
yet  converse  much  with  God  in  solitude,  and  walk  with  him 
in  the  even,  constant  tenor  of  a  regular  devotion  and  con- 
versation. "  The  kingdom  of  God  comes  not  with  observa- 
tion." Many  merchants  thrive  by  a  secret  trade  that  make 
no  bustle  in  the  world.  It  is  fit,  therefore,  that  every  man's 
judgment  should  proceed  from  the  Lord,  who  knows  men  s 
hearts  and  sees  in  secret. 

3.  See  what  enemies  they  are  to  themselves  who  continue 
under  the  power  of  a  vain  and  carnal  mind,  and  live  without 
God  in  the  world.  Multitudes  I  fear  there  are,  to  whom 
all  that  has  been  said  of  secret  communion  with  God  is 
accounted  as  a  strange  thing,  and  they  are  ready  to  say  of 
their  ministers  when  they  speak  of  it,  "Do  they  not 
speak  parables?"  They  lie  down  and  rise  up,  go  out  and 
come  in,  in  the  constant  pursuit  either  of  worldly  profits, 
or  of  sensual  pleasures ;  but  God  is  not  in  all  their  thoughts, 
not  in  any  of  them.  They  live  upon  him,  and  upon  the 
gifts  of  his  bounty  from  day  to  day,  but  they  have  no  regard 


DAILY  COMMUNION  WITH  GOD 


163 


to  him,  never  own  their  dependence  on  him,  nor  are  in  any 
care  to  secure  his  favour. 

Those  who  live  such  a  mere  animal  life  as  this,  do  not 
only  put  a  great  contempt  upon  God,  but  do  a  great  deal  of 
damage  to  themselves ;  they  stand  in  their  own  light,  and 
deprive  themselves  of  the  most  valuable  comforts  that  can 
be  enjoyed  on  this  side  heaven.  What  peace  can  they  have 
who  are  not  at  peace  with  God  ?  What  satisfaction  can 
they  take  in  their  hopes  who  build  them  not  upon  God, 
the  everlasting  foundation?  or  in  their  joys,  who  derive 
them  not  from  him,  the  fountain  of  life  and  living  waters  ? 
Oh  tliat  at  length  they  would  be  wise  for  themselves,  and 
remember  their  Creator  and  Benefactor ! 

4.  See  what  easy,  pleasant  lives  the  people  of  God  might 
live,  if  it  were  not  their  own  faults.  There  are  those  who 
fear  God  and  work  righteousness,  and  are  accepted  of  the 
Lord,  but  go  drooping  and  disconsolate  from  day  to  day,  are 
full  of  cares,  and  fears,  and  complaints,  and  make  themselveE 
always  uneasy ;  and  it  is  because  they  do  not  live  that  life 
of  delight  in  God,  and  dependence  on  him,  that  they  might 
and  should  live.  God  has  effectually  provided  for  their 
dwelling  at  ease,  but  they  make  not  use  of  that  provision 
he  has  laid  up  for  them. 

Oh  that  all  who  appear  to  be  conscientious,  and  are  afraid 
of  sin,  would  appear  to  be  cheerful,  and  afraid  of  nothing 
else ;  that  all  who  call  God  Father,  and  are  in  care  to  please 
him,  and  keep  themselves  in  his  love,  would  learn  to  cast  all 
their  other  care  upon  him,  and  commit  their  way  to  him  as 
to  a  Father.  He  shall  choose  our  inheritance  for  us,  and 
knows  what  is  best  for  us,  better  than  we  do  for  ourselves. 
"  Thou  shalt  answer,  Lord,  for  me."  It  is  what  I  have  often 
said,  and  will  abide  by,  "  That  a  holy,  heavenly  life,  spent 
in  the  service  of  God,  and  in  communion  with  him,  is  the 
most  pleasant,  comfortable  life  any  body  can  live  in  this 
world." 

5.  See  in  this  what  is  the  best  preparation  we  can  make 
for  the  changes  that  may  be  before  us  in  our  present  state ; 
rind  that  is,  to  keep  up  a  constant  acquaintance  and  com- 


164 


DIRECTIONS  FOR 


munion  with  God,  to  converse  with  him  daily,  and  keep  up 
stated  times  for  calling  on  him,  that  so  when  trouble  comes, 
it  may  find  the  wheels  of  prayer  a-going.  And  then  may 
we  come  to  God  with  a  humble  boldness  and  comfort,  and 
hope  to  speed  when  we  are  in  affliction,  if  we  have  been  no 
strangers  to  God  at  other  times,  but  in  our  peace  and  pros- 
perity had  our  eyes  ever  toward  him. 

Even  when  we  arrive  to  the  greatest  degree  of  holy 
security  and  serenity,  and  lie  down  most  in  peace,  yet,  still, 
we  must  keep  up  an  expectation  of  trouble  in  the  flesh. 
Our  ease  must  be  grounded  not  upon  any  stability  in  the 
creatine ;  if  it  be,  we  put  a  cheat  upon  ourselves,  and  trea- 
sure up  so  much  the  greater  vexation  for  ourselves.  No, 
it  must  be  built  upon  the  faithfulness  of  God,  which  is 
unchangeable.  Our  Master  has  told  us,  "  In  the  world  you 
shall  have  tribulation,"  much  tribulation,  count  upon  it,  it 
is  only  in  me  that  you  shall  have  peace.  But  if  every  day 
be  to  us,  as  it  should  be,  a  sabbath  of  rest  in  God,  and  com- 
munion with  him,  notlring  can  come  amiss  to  us  any  day, 
be  it  ever  so  cross. 

6.  Sec  in  this  what  is  the  best  preparation  we  can  make 
for  the  unchangeable  world  that  is  before  us.  We  know 
God  will  bring  us  to  death,  and  it  is  our  great  concern 
to  get  ready  for  it.  It  ought  to  be  the  business  of  every 
day,  to  prepare  for  our  last  day,  and  what  can  we  do  better 
for  ourselves  in  the  prospect  of  death,  than,  by  frequent 
retirements  for  communion  with  God,  to  get  more  loose 
from  that  world  which  at  death  we  must  leave,  and  better 
acquainted  with  that  world  winch  at  death  we  must  remove 
to.  By  going  to  our  beds  as  to  our  graves  we  shall  make 
death  familiar  to  us,  and  it  will  become  as  easy  to  us  to 
close  our  eyes  in  peace  and  die,  as  it  used  to  be  to  close  our 
ey*6  in  peace  and  sleep. 

We  hope  God  will  bring  us  to  heaven ;  and  by  keeping 
up  daily  communion  with  God,  we  grow  more  and  more 
meet  to  partake  of  that  inheritance;  and  have  our  conver- 
sation in  heaven.  It  is  certain  all  that  will  go  to  heaven 
hereafter,  begin  their  heaven  now,  and  have  their  hearts 


Y  COMMVXION  WITII  GOD. 


165 


there.  If  we  thus  enter  into  a  spiritual  rest  every  night, 
that  will  be  a  pledge  of  our  blessed  repose  in  the  embraces 
of  divine  love  in  that  world  wherein  day  and  night  come 
to  an  end,  and  we  shall  not  rest  day  or  night  from  praising 
him  who  is,  and  will  be,  our  eternal  rest. 


HYMN  FOR  THE  MORNING 

Awake,  my  soul !  Awake  mine  eyes, 

Awake,  my  drowsy  faculties; 

Awake,  and  see  the  new-born  light 

Spring  from  the  darksome  womb  of  night. 

.Look  up  and  see  th'  unwearied  sun, 

Already  lias  his  race  begun  ; 

The  pretty  lark  is  mounted  high, 

And  sings  her  matins  in  the  sky. 

Arise,  my  soul,  and  thou  my  voice, 

In  songs  of  praise  early  rejoice. 

0  Great  Creator,  Heavenly  King 

Thy  praises  let  me  ever  sing ! 

Thy  power  has  made,  thy  goodness  kept, 

This  fenceless  body  while  I  slept ; 

Yet  one  day  more  hast  given  me, 

From  all  the  powers  of  darkness  free 

Oh  keep  my  heart  from  sin  secure, 

My  life  unblamable  and  pure  ; 

That  when  the  last  of  all  my  days  is  come, 

Cheerful  and  fearless  I  may  wait  my  doom. 

Flatmajl 


ANTHEM  FOR  THE  EVENING. 

Sleep,  downy  sleep !  come  close  mine  eyes, 

Tir'd  with  beholding  vanities ! 

Sweet  slumbers  come  and  chase 

The  toils  and  follies  of  the  day. 

On  your  soft  bosom  will  I  lie, 

Forget  the  world  and  learn  to  die. 


166 


JDIRECTIONS  FOR 


0  Israel's  watchful  Shepherd,  spread 
Tents  of  angels  round  my  bed. 
Let  not  the  spirits  of  the.  air 
While  I  slumber  me  ensnare ; 
But  save  thy  suppliant  free  from  harms 
Clasp'd  in  thine  everlasting  arms. 

Clouds  and  darkness  is  thy  throne, 
Thy  wonderful  pavilion  ; 
Oh  dart  from  thence  a  shining  ray, 
And  then  my  midnight  shall  be  day  : 
Thu?  when  the  morn,  in  crimson  drest, 
Breaks  through  the  windows  of  the  east, 
My  hymns  of  thankful  praises  shall  arise, 
Like  incense  on  the  morning  sacrifice. 

Flatmah. 


MORNING  HYMN. 

•.XO.6,8;  lxxlii.24,26. 

1  GrOD  of  the  morning,  at  whose  voice 
The  cheerful  sun  makes  haste  to  rise, 
And  like  a  giant  doth  rejoice, 

To  run  his  journey  through  the  skies. 

2  From  the  fair  chambers  of  the  east 
The  circuit  of  his  race  begins ; 
And  without  weariness  or  rest 

Bound  the  whole  earth  he  flies  and  shines. 

Oh  like  the  sun  may  I  fulfil 
Th'  appointed  duties  of  the  day, 
With  ready  mind  and  active  will 
March  on,  and  keep  my  heavenly  way ! 

4  But  I  shall  rove  and  lose  the  race, 
If  God  my  sun  should  disappear, 

And  leave  me  in  this  world's  wide  maze 
To  follow  every  wand'ring  star. 

5  Lord,  thy  commands  are  clean  and  pure, 
Enlight'ning  our  beclouded  eyes, 

Thy  threat'nings  just,  thy  promise  sure, 
Thy  gospel  makes  the  simple  wise. 


DAILY  COMMUNION  WITH  GOD. 


167 


6  Give  me  thy  counsels  for  my  guide, 
And  then  receive  me  to  thy  hliss  ; 
All  my  desires  and  hopes  beside 
Are  faint  and  cold  compar'd  with  this. 

Watts. 


EVENING  HYMN. 

Pi.lv.  8;  iii.  5,6;  oBJi  8. 

1  Thus  far  the  Lord  has  led  me  on, 
Thus  far  his  power  prolongs  my  days ; 
And  every  evening  shall  make  known 
Some  fresh  memorial  of  his  grace. 

2  Much  of  my  time  has  run  to  waste, 
And  I  perhaps  am  near  my  home; 
But  he  forgives  my  follies  past 

He  gives  me  strength  for  days  to  come. 

3  I  lay  my  body  down  to  sleep, 
Peace  is  the  pillow  for  my  head, 
While  well-appointed  angels  keep 
Their  watchful  stations  round  my  bed. 

4  In  vain  the  sons  of  earth  or  hell 
Tell  me  a  thousand  frightful  things, 
My  God  in  safety  makes  me  dwell 
Beneath  the  shadow  of  his  wings. 

5  Faith  in  his  name  forbids  my  fear : 
Oh  may  thy  presence  ne'er  depart  I 
And  in  the  morning  make  me  hear 
The  love  and  kindness  of  thy  heart. 

6  Thus  when  the  night  of  death  shall  com 
My  flesh  shall  rest  beneath  the  ground, 
And  wait  thy  voice  to  rouse  my  tomb» 
With  sweet  salvation  in  the  sound. 


DIRECTIONS  FOB  DAILY  COMMUNION  WITH  GOD. 


A  SONG  FOR  MORNING  OR  EVENING. 

Lun.  lii.28;  la.  jdr.  T. 

1  Mr  God,  how  endless  is  thy  love 
Thy  gifts  are  every  evening  new, 
And  morning  mercies  from  ahove 
Gently  distil  like  early  dew. 

2  Thou  spreadst  the  curtains  of  the  night, 
Great  guardian  of  my  sleeping  hours ; 
Thy  sovereign  word  restores  the  light, 
And  quickens  all  my  drowsy  powers. 

3  I  yield  my  powers  to  thy  command, 
To  thee  I  consecrate  my  days ; 
Perpetual  hlessings  from  thine  hand 
Demand  perpetual  songs  of  praise. 


CHRISTIANITY    NO  SEC 

AND  YET  EVERY  WHERE  SPOKEN  AGAINST. 


CHRISTIANITY  NO 


SECT, 


AKD  YET  EVERY  WHERE  SPOKEN  AGAINST. 


"For  as  concerning  this  sect,  we  may  know  that  every  where  it  is  spoken 
against." — Acts  xxviii.  22. 

Would  you  think  that  such  a  false  and  invidious  repre- 
sentation as  this  should  ever  be  given  of  the  Christian  religion, 
that  1piue  religion  and  undefiled,  which  came  into  the  world 
supported  by  the  strongest  evidences  of  truth,  and  recom- 
mended by  the  most  endearing  allurements  of  grace  and 
goodness,  the  2  sayings  whereof  are  so  faithful,  and  so  well 
worthy  of  acception ;  that  sacred  institution  which  scatters 
the  brightest  rays  of  divine  light  and  love  that  ever  were 
darted  from  heaven  to  earth?  That  it  is  which  is  here  so 
invidiously  called  a  sect,  and  is  said  to  be  "every  where  spoken 
against." 

It  will  be  worth  while  to  observe, 

1.  Who  they  were  that  said  this,  they  were  the  chief  of 
the  Jews  who  were  at  Rome,  ver.  17.  The  Jews  were 
looked  upon,  at  least  they  looked  upon  themselves,  as  a 
very  knowing  people ;  the  J ews  at  Rome,  a  place  of  learning 
and  inquiry,  thought  themselves  more  knowing  than  the 
other  Jews.  St  Paul,  in  his  Epistle  to  the  Romans,  ch. 
ii.  17 — 20,  takes  notice  of  it:  "Thou  art  called  a  Jew,  and 
ttake^t  *.hy  boast  of  God,  and  knowest  his  will, — and  art 


Jam.  L  27. 


«  1  Tim 


172 


CHRISTAN"  IT  Y  >'0  SECT. 


confident  that  thou  thyself  art  a  guide  to  the  blind,  a  light 
of  them  which  are  in  darkness,"  &c.  And  we  have  reason 
to  suppose,  that  the  chief  of  the  Jews  there,  who  had  the 
greatest  advantages  of  education  and  correspondence,  were 
the  most  intelligent.  It  might  also  be  justly  expected,  that 
upon  the  first  notices  of  the  gospel,  the  Jews  should  have 
been,  of  all  people,  most  ready  to  acquaint  themselves  with  a 
religion  which  was  so  much  the  honour  and  perfection  of 
their  own ;  and  yet,  it  seems,  the  Jews,  the  chief  of  the  Jews 
at  Rome,  knew  no  more  of  Christanity  than  this,  that  it  was 
"a  sect  every  where  spoken  against."  This  we  know,  say 
they,  and  it  was  all  they  knew  concerning  it. 

The  Jews  were  of  all  other  the  most  bitter  and  inveterate 
enemies  to  the  Christians.  "While  the  Roman  emperors  to- 
lerated them,  as  they  did  till  Nero's  time,1  the  Jews  with 
an  unwearied  malice  persecuted  them  from  city  to  city,  and 
were  the  first  wheel  in  most  of  the  opposition  that  the  gos- 
pel met  with  when  it  was  first  preached.  Now  one  would 
think  they  would  not  have  been  so  vigorous  and  indus- 
trious to  suppress  Christanity,  if  they  had  not  very  well  ac- 
quainted themselves  with  it,  and  known  it  to  deserve  such 
opposition :  but  it  seems  by  this,  they  knew  little  or  nothing 
of  the  religion  they  so  much  maligned,  had  never  searched 
into  the  merits  of  its  cause,  nor  weighed  the  proofs  of  its 
divine  authority ;  but,  against  all  law  and  reason,  condemned 
it,  8ia  T)]v  cj>r)fxrjv — "merely  upon  common  feme,"  as  Justin 
Martyr  complains  ;a  and  followed  the  cry  to  run  it  down,  be- 
cause it  was  "every  where  spoken  against." 

2.  Upon  what  occasion  they  said  this.  They  were  now 
appointing  a  time  to  discourse  with  St.  Paul  upon  the  grand 
question  in  debate,  whether  Jesus  of  Nazareth  were  the 
true  Messiah  or  no  ?  And  they  seemed  willing  to  hear  what 
that  great  man  had  to  say  in  defence  of  the  religion  he 

1  Tcrtullian  confidently  asserts,  Primum  Xeronem  in  hanc  Sectam  tummaxime 
Ronue  orientem  Ccesariano  gladioferocisse. — That  Xero  was  the  first  who  raged 
with  the  imperial  sword  against  this  sect  rising  at  that  time  into  general  notice 
at  Home. — Apol.  c  5. 

2  Inquisitioneetagnitione  neglecfa  nomen  detinetur,  notnen  expugnatur— vox  sola 
pradamnat. — All  inqniry  into  the  merits  of  the  case  is  omitted;  the  name 
only  is  attacked,  the  name  only  consigns  to  condemnation. — Tert.  Ap.  c  3. 


CHRISTIANITY  NO  SECT. 


173 


preached :  "  We  desire,"  say  they,  "  to  hear  of  thee  what 
thou  thinkest."  Now,  one  would  expect  that  so  good  a 
cause,  managed  by  such  a  skilful  advocate,  could  not  but 
carry  the  day,  and  be  victorious,  and  that  they  would  all 
have  been  brought  over  to  the  belief  of  Christianity;  but 
we  find,  ver.  24,  that  it  proved  otherwise.  After  all  there 
were  those  that  believed  not,  and  the  text  intimates  the 
reason  of  their  infidelity,  they  came  to  hear  the  word  under 
a  prejudice ;  they  had  already  imbibed  an  ill  opinion  of  the 
way,  which,  right  or  wrong,  they  resolved  to  hold  fast :  and 
though  some  of  them,  by  the  help  of  divine  grace,  got  over 
this  stumbling-block,  that  like  the  Bereans  were  more 
noble  than  the  rest,  and  of  freer  thought,  yet  many  of 
them  continued  under  the  power  of  those  prejudices,  and 
were  sealed  up  under  unbelief,  ver.  26,  27.  Thus  is  the 
power  of  the  word  in  many  baffled  by  the  power  of  preju- 
dice: they  do  not  believe  because  they  are  resolved  they 
will  not :  they  conclude  that  no  good  tiring  can  1come  out 
of  Nazareth,  and  will  not  be  persuaded  to  come  and  see. 
Thus  do  they  prejudge  the  cause,  2 u  answering  the  matter 
before  they  hear  it,"  and  it  will  prove  folly  and  shame  to 
them. 

Now  in  the  account  they  here  give  of  their  knowledge  of 
the  Christian  religion,  we  may  observe, 

(1.)  That  they  looked  upon  it  to  be  a  sect,  and  we  will 
prove  that  to  be  false. 

(2.)  A  sect  "  every  where  spoken  against,"  and  we  will 
grant  that  to  be  true,  that  it  is  generally  spoken  against, 
though  it  is  most  unreasonable  and  unjust  it  should  be  so. 

(1.)  The  Christian  religion  is  here  called  (but  miscalled) 
a  3sect,  atpeo-ts — a  heresy.  "  After  the  way  which  they 
call  heresy,"  says  St.  Paul,  Acts  xxiv.  14,  "  so  worship  I 
the  God  of  my  fathers."  "  The  sect  of  the  Nazarenes;" 
so  Tertullus  calls  it  in  his  opening  the  indictment  against 
Paul,  Acts  xxiv.  5.    It  is  called  "  this  way,"  Acts  ix.  2, 


1  John  i.  46.  2  Prov.  xviii.  13 ;  John  vii.  51. 

3  Electw,  optio.  An  opinion  not  forced  upon  us  by  the  evidences  of  truth 
hut  chosen  by  us  with  some  foreign  design. 


174 


CHRISTIANITY  NO  SECT. 


and  "that  way,"  Acts  xix.  9,  as  if  it  were  a  bye-path 
out  of  the  common  road.  The  practice  of  serious  godli- 
ness is  still  looked  upon  by  many  as  a  sect,  that  is,  a 
party-business,  and  a  piece  of  affected  singularity  in  opinion 
and  practice,  tending  to  promote  some  carnal  design,  by 
creating  and  supporting  invidious  distinctions  among  men. 
This  is  the  proper  notion  of  a  sect,  and  therefore  the 
masters  and  maintainers  of  sects  are  justly  in  an  ill  name, 
as  enemies  to  the  great  corporation  of  mankind ;  but  there 
is  not  the  least  colour  of  reason  to  put  this  invidious 
and  scandalous  character  on  the  Christian  religion;  how- 
ever it  may  be  mistaken  and  misrepresented,  it  is  very 
far  from  being  really  a  sect.  There  were  sects  of  religion 
among  the  Jews;  we  read  of  the  sect  of  the  Sadducees, 
Acts  v.  17,  which  was  built  on  peculiar  notions,  such  as 
overturned  the  foundation  of  natural  religion,  by  denying  a 
future  state  of  rewards  and  punishments.  There  was  also 
the  sect  of  the  Pharisees,  Acts  xv.  5,  the  "  straitest  sect  of 
their  religion,"  Acts  xxvi.  5,  which  was  founded  in  the 
observance  and  imposition  of  singular  rites  and  customs, 
with  an  affected  separation  from,  and  contempt  of,  all 
mankind.  These  were  sects ;  but  there  is  nothing  of  the 
spirit  and  genius  of  these  in  the  Christian  religion  as  it 
was  instituted  by  its  great  author. 

[1.]  True  Christianity  establishes  that  which  is  of  com- 
mon concern  to  all  mankind,  and  therefore  is  not  a  sect. 
The  truths  and  precepts  of  the  everlasting  gospel  are 
perfective  of,  and  no  way  repugnant  to,  the  light  and  law 
of  natural  religion.  Is  that  a  sect  which  gives  such 
mighty  encouragements  and  assistances  to  those  that  "in 
every  nation  fear  God,  and  work  righteousness?"  Acts  x. 
35.  Is  that  a  sect  which  tends  to  nothing  else  but  to 
reduce  the  revolted  race  of  mankind  to  their  ancient 
allegiance  to  their  great  Creator,  and  to  renew  that  image 
of  God  upon  man  which  was  his  primitive  rectitude  and 
felicity?  Is  that  a  sect  which  proclaims  God  in  Christ, 
1 "  reconciling  the  world  unto  himself,"  and  recovering  it 

'?  C<«r.  v  19. 


CHRISTIANITY  NO  SECT. 


175 


from  that  degenerate  and  deplorable  state  into  which  it 
was  sunk  ?  Is  that  a  sect  which  publishes  1good-will  to- 
wards men,  and  Christ  the2" Lamb  of  God,  taking  away 
the  sins  of  the  world?"  Surely  that  which  concurs  so 
much  with  the  uncorrupted  and  unprejudiced  sentiments, 
and  conduces  much  more  to  the  true  and  real  happiness  of 
all  mankind,  cannot  be  thought  to  take  its  rise  from  such 
narrow  opinions,  and  private  interests,  as  sects  owe  their 
original  to. 

[2.]  True  Christianity  has  a  direct  tendency  to  the. uniting 
of  the  children  of  men,  and  the  gathering  of  them  together 
in  one,3  and  therefore  is  far  from  being  a  sect,  which  is  sup- 
posed to  lead  to  a  division,  and  to  sow  discord  among 
brethren.  The  preaching  of  the  gospel  did  indeed  prove 
the  occasion  of  contention.  Our  Saviour  foresaw  and  fore- 
told, Luke  xii.  51-53,  that  his  disciples  and  followers  would 
be  "men  of  strife,"  in  the  same  sense  that  the  prophet 
Jeremiah  was,  Jer.  xv.  10;  not  men  striving,  but  men 
striven  with :  but  the  gospel  was  by  no  means  the  cause  of 
this  contention,  for  it  was  intended  to  be  the  cure  of  all 
contention.  If  there  be  any  who,  under  the  cloak  and 
colour  of  the  Christian  name,  cause  divisions,  and  propagate 
feuds  and  quarrels  among  men,  let  them  bear  their  own 
burthen ;  but  it  is  certain  that  the  Christian  religion,  as  far 
as  it  obtains  its  just  power  and  influence  upon  the  minds  of 
men,  will  make  them  meek  and  quiet,  humble  and  peace- 
able, loving  and  useful,  condescending  and  forgiving,  and 
every  way  easy,  and  acceptable,  and  profitable  one  to 
another.  Is  that  a  sect  which  was  introduced  with  a 
proclamation  of  "peace  on  earth?"  That  which  beats 
swords  into  ploughshares,  and  spears  into  pruning  hooks  ? 
Or  was  he  the  author  of  a  sect  who  is  the  great  centre  of 
unity,  and  who  died  to  break  down  4"  partition  walls,"  and 
to  "  slay  all  enmities,"  that  he  might  5"  gather  together  in 
one  the  children  of  God  that  were  scattered  abroad  ? "  Was 


1  Luke  ii.  14.  2  John  i.  29,  iii  16;  1  John  ii.  2. 

3  Secta  dicitur  a  Secando — It  is  called  a  sect  from  secando— to  be  separated. 

4  Eph.  ii.  14-16.  5  John  xi.  52 


176 


CHRISTIANITY  NO  SECT 


he  the  author  of  a  sect  who  came  into  the  world  1 "  not  to 
destroy  men's  lives  but  to  save"  them ;  and  who  taught  his 
followers  not  only  to  love  one  another,  but  to  love  their 
enemies,  and  to  count  every  one  their  Neighbour  to  whom 
they  could  be  any  way  serviceable  ? 

[3.]  True  Christianity  aims  at  no  worldly  benefit  or 
advantage,  and  therefore  must  by  no  means  be  called  a  sect. 
Those  who  espouse  a  sect  are  supposed  to  be  governed  in  it 
by  their  secular  interest,  and  to  aim  at  wealth,  or  honour,  or 
the  gratification  of  some  base  lust.  The  Pharisees  proved 
themselves  to  be  a  sect,  by  their  thirst  after  the  praise  of 
men,  and  their  greedy  devouring  of  widows'  houses :  but 
the  professors  of  Christianity  have  not  only  been  taught,  by 
the  law  of  their  religion,  to  live  above  this  world,  and  to 
look  upon  it  with  a  holy  contempt,  but  have  been  exposed 
by  their  profession  to  the  loss  and  ruin  of  all  their  secular 
comforts  and  enjoyments.  Are  those  to  be  accounted  politic 
and  designing  sectaries  who  have  for  Christ  cheerfully 
3 "suffered  the  loss  of  all  things?"  Is  that  a  sect,  which, 
instead  of  preferring  a  man  to  honour,  or  raising  him  to  an 
estate,  lays  him  open  to  disgrace  and  poverty,  renders  him 
obnoxious  to  fines  and  forfeitures,  banishments  and  im- 
prisonments, racks  and  tortures,  flames  and  gibbets,  which 
were  the  common  lot  of  the  primitive  Christians.  Cajsar 
Vaninus,  a  sworn  enemy  to  the  Christian  religion,  and  one 
who  was  industrious  in  searching  out  objections  against  it, 
owed  that  he  could  find  nothing  in  it  that  savoured  of  a 
carnal  and  worldly  design :  no,  it  has  always  approven  itself 
a  4"  heavenly  calling,"  and  the  strictest  professors  of  it,  even 
their  enemies  themselves  being  judges,  have  had  5 "their 
conversation  in  the  world  in  simplicity  and  godly  sincerity, 
not  with  fleshly  wisdom."  Very  unjustly  therefore  is  it 
called  a  sect. 

As  to  this,  therefore,  suffer  a  word  caution  and  exhor- 
tation : 

First,  Let  us  take  heed  lest  our  profession  of  religion 


i  Luke  ix.  56. 
« Heb.  iii.  I. 


2  Luke  x.  36,  37. 
*  2  Cor.  i.  12. 


3  Phil.  iii.  8. 


CHRISTIx\NITY  NO  SECT. 


177 


degenerate  into  anything  which  may  make  it  look  like  a 
sect.  Christianity,  as  it  was  instituted  by  Christ,  is  not  a 
sect ;  let  not  Christians  then  be  sectaries.  We  make  our 
profession  of  religion  a  sect,  when  we  monopolize  the  church 
and  its  ministry  and  sacraments,  and  spend  that  zeal  in 
matters  of  doubtful  disputation  which  should  be  reserved 
for  the  weightier  matters  of  the  law ;  when  we  place  our 
religion  in  lu  meats  and  drinks,"  which  should  be  placed  in 
"righteousness,  and  peace,  and  joy  in  the  Holy  Ghost;" 
when  we  profess  religion  with  a  conceit  of  ourselves,  and  a 
contempt  of  others,  and  with  any  worldly  design  ;  when  we 
sacrifice  the  common  interests  of  Christ's  kingdom  to  the 
particular  interests  of  a  party ;  and,  in  a  word,  when  our 
profession  is  tainted  with  the  2 "leaven  of  the  Pharisees," 
which  is  both  souring  and  swelling ;  then  it  degenerates  into 
a  sect.  Let  us  therefore  adhere  to  the  sure  and  large  foun- 
dations, and  be  actuated  by  a  principle  of  love  to,  and  so 
maintain  communion  with,  3 "all  that  in  every  place,"  and 
under  every  denomination,  ''  call  on  the  name  of  Jesus 
Christ  our  Lord,  both  theirs  and  ours."  Let  us  be  modest 
in  our  opinions,  charitable  and  candid  in  our  censures,  self- 
denying  in  all  our  converse;  acting  always  under  the 
influence  of  that  "  wisdom  that  is  from  above,"  which  is 
"  first  pure,  then  peaceable,  gentle  and  easy  to  be  entreated, 
full  of  mercy  and  good  fruits,  without  partiality  and  hypoc- 
risy;" that  by  this  well-doing  we  may  4 "put  to  silence  the 
ignorance  of  "  those  who  call  religion  a  sect. 

Secondly,  Let  us  not  be  deterred  from  serious  godliness, 
or  any  of  the  requirements  of  it,  by  the  invidious  name  of 
a  sect,  which  is  put  upon  it.  If  a  strict,  and  sober,  and  cir- 
cumspect conversation,  a  conscientious  government  of  our 
tongue,  praying  and  singing  psalms  in  our  families,  a 
religious  observation  of  the  Lord's  day,  a  diligent  attendance 
upon  the  means  of  grace,  joining  in  religious  societies  for 
prayer  and  Christian  conference,  and  endeavouring,  in  our 
places,  the  suppression  of  profaneness  and  immorality;  if 
these,  and  the  like,  be  called  and  counted  the  marks  and 

■  Rom.  xiv.  17,  18.      -  Luke  xii.  L       3  1  Coj.  i.  2.       *  1  Tet  ii.  15. 

M 


178 


CHRISTIANITY  NO  SECT. 


badges  of  a  sect,  let  us  not  be  moved  at  it,  but  say  as  David 
did,  2  Sam.  vi.  22,  "  If  this  be  to  be  vile,  I  will  be  yet  more 
vile."  If  the  practice  of  piety  be  branded  as  a  sect,  it 
is  better  for  us  to  come  under  the  reproaches  of  men  for 
following  it,  than  under  the  curse  of  God  for  neglecting  it. 
It  is  a  1"  very  small  thing  to  be  judged  of  man's  judgment, 
but  he  that  judgeth  is  the  Lord:"  let  us  therefore  be  more 
afraid  of  being  sectaries  than  of  being  called  so. 

(2.)  The  Christian  religion  is  here  said  to  be  "every 
where  spoken  against."  That  it  was  spoken  against  was 
evident  enough;  but  that  it  was  "every  where"  spoken 
against,  was  more  than  they  could  be  sure  of :  they  did  not 
know  all  places,  nor  had  they  correspondence  with,  or  intel- 
ligence from,  every  country ;  but  we  must  not  wonder  if 
those  who  oppose  the  truth  as  it  is  in  Jesus  make  no 
conscience  of  transgressing  the  laws  of  truth  in  common 
conversation.  But  we  will  suppose  that  the  acquaintance  and 
converse  of  those  Jews  at  Rome  lay  mostly  with  those 
who  were  enemies  to  Christianity,  and  spoke  against  it,  and 
they  therefore  concluded  it  every  where  spoken  against, 
because  they  found  it  spoken  against  m  all  places  that  they 
came  to,  or  had  advice  from.  Thus  apt  are  we  to  embrace 
that  as  a  general  sentiment  and  observation  which  wTe  find 
received  by  those  that  we  usually  associate  with,  and  so  we 
run  ourselves  into  mistakes  which  larger  and  more  impar- 
tial inquiries  will  soon  rectify. 

But  we  will  take  it  for  granted,  however,  that  what  they 
said  was  true,  not  because  they  said  it,  but  because  the 
experience  of  all  ages  does  confirm  it,  and  concur  with  it :  so 
that  a  little  acquaintance  with  books  and  the  world  will 
prove  the  observation  which  we  ground  upon  the  text. 

Doct.  That  it  is,  and  always  has  been,  the  lot  of  Christ's 
holy  religion  to  be  every  where  spoken  against.    Or  thus: 

That  true  Christianity  has  all  along  met  with  a  great  deal 
of  opposition  and  contradiction  in  this  world. 

I  propose  not  to  enter  into  a  particular  disquisition  of 
that  which  has  been,  and  is,  spoken  against  religion,  nor  do 

1 1  Cor.  iv.  3,  4. 


CHRISTIANITY  No  SECT. 


179 


I  undertake  at.  present  to  show  how  false  and  unreasonable 
it  is ;  that  has  been  done  many  a  time  by  the  best  hands, 
and  so  effectually,  that  every  impartial  eye  must  needs  look 
upon  the  cause  of  the  adversaries  of  religion  to  be  a  baffled 
cause :  but  I  shall  only  make  some  improvement  of  this 
general  observation,  which  cannot  be  unseasonable  in  an  age 
wherein  the  gates  of  hell  seem  to  be  making  their  utmost 
efforts  against  the  church  ;  and  the  devil,  as  the  calumniator 
and  false  accuser,  to  be  1more  wroth  than  ever  with  the 
woman  the  church,  and  to  push  on  the  war  with  an  unusual 
vigour  against  the  "  remnant  of  her  seed,  which  keep  the 
commandments  of  God,  and  have  the  testimony  of  Jcsqb 
Christ." 

I  shall  therefore,  I.  Inquire  what  it  is  in  Christianity 
that  is  spoken  against.  And,  II.  Show  you  why  so  holy  and 
excellent  a  religion  is  spoken  against;  and  then,  III.  Draw 
some  inferences  from  this  observation. 

I.  Who  and  what  it  is  that  is  spoken  against. 

1.  Jesus  Christ,  the  author  of  our  religion,  is  every  where- 
spoken  against.  When  the  First-begotten  was  brought  into 
the  world,  old  Simeon,  among  other  great  things,  pronounced 
this  concerning  him,  that  he  was  a  sign  which  should  be 
spoken  against,  and  by  that  means  was  set  "  for  the  fall  of 
many,"  Luke  ii.  34.  When  he  was  here  upon  earth  he 
was  spoken  against.  8  The  stone  which  was  designed  to  be 
the  head  of  the  corner  was  rejected,  and  set  at  nought  by 
the  builders.  It  was  not  the  least  of  his  sufferings  in  the 
days  of  his  flesh  that  he  "  endured  the  contradiction  of  sin- 
ners against  himself,"  Heb.  xii.  3.  They  spoke  against  his 
person,  as  mean  and  contemptible,  and  one  that  had  3"  no 
form  nor  comeliness :"  they  spoke  against  his  preaching,  as 
false  and  deceiving,  John  vii.  12 ;  as  factious  and  seditious, 
Luke  xxiii.  2  ;  as  senseless  and  ridiculous,  for  the  Pharisees 
derided  him  for  it,  Luke  xvi.  14.  They  spoke  against  his 
miracles,  as  done  in  confederacy  with  Beelzebub  the  prince 
of  the  devils,  Matt.  xii.  24.  They  spoke  against  his  morals, 
charging  him  with  blasphemy  against  God,  profanation  of 
1  Rev.  xii.  17.  2  Ps.  cxviil  "22.  3  Isa.  liii  2,  ? 


180 


CHRISTIANITY  NO  SECT. 


the  sabbath-day,  and  all  the  instances  of  debauchery  which 
were  usually  met  with  in  a  gluttonous  man,  a  wine-bibber, 
and  a  friend  of  publicans  and  sinners,  Matt.  xi.  19.  They 
spoke  against  his  followers  as  a  company  of  ignorant  despi- 
cable people,  John  vii.  48,  49.  Pass  through  all  the  steps 
and  stages  of  his  sufferings,  and  you  will  find  him  every 
where  spoken  against.  They  reproached  him  in  all  his 
offices ;  in  his  office  of  teaching,  when  they  challenged  him 
to  tell  who  smote  him ;  in  his  office  of  saving,  when  they 
challenged  him  to  save  himself  as  he  had  saved  others ;  in 
his  office  of  ruling,  when  they  challenged  him  to  prove 
himself  the  King  of  the  Jews,  by  coming  down  from  the 
cross.  The  common  people  spoke  against  him,  even  they 
that  passed  by  reviled  him.  The  Pharisees  and  chief  priests, 
the  grandees  of  the  church,  were  as  severe  as  any  in  their 
reflections  on  him.  Princes  also  did  sit  and  speak  against 
him.  2Herod  and  his  men  of  war  set  him  at  nought, 
e&v&vrjcras — made  nothing  of  him  that  made  all  things. 

Nay,  even  now  that  he  is  set  down  at  the  right  hand  of 
the  Majesty  on  high,  "far  above  all  principalities  and 
poAvers,'"3  that  is,  both  good  and  evil  angels,  so  as  to  be  no 
more  hurt  by  the  contradictions  of  the  one,  than  he  is  bene- 
fited by  the  adorations  of  the  other,  yet  still  he  is  spoken 
against.  Besides  the  contempt  cast  upon  him  by  the  Jews 
and  Mahometans,  are  there  not  with  us,  even  with  us,  those 
who  daringly  speak  against  him  1  Arians  and  Socinians  are 
daily  speaking  against  him  as  a  mere  man,  thinking  that  a 
robbery  in  him,  which  he  thought  none,  to  be  4equal  with 
God.  Quakers  and  enthusiasts  speak  against  him  as  a  mere 
name,  setting  up  I  know  not  what  Christ  within  them, 
while  they  explode  that  Jesus  that  was  crucified  at  Jeru- 
salem. Athiests  and  deists  speak  against  him  as  a  mere 
cheat,  accounting  the  religion  he  established  a  great  im- 
posture, and  his  gospel  a  jest.  Profane  and  ignorant  people 
speak  slightly  of  him,  as  if  our  ^beloved  were  no  more  than 
another  beloved;  and  some  speak  scornfully  of  him,  as 


1  Matt,  xxvii.  39. 
4  Phil  iL  6. 


2  Luke  xxiii.  11. 
5  Cant  v.  9. 


»  Epli.  L  20, 


CHRISTIANITY  NO  SECT. 


181 


Julian  the  apostate  did,  that  called  him  in  disdain  the 
Galilean,  and  the  carpenter's  son.  Such  as  these  are  the 
hard  speeches  which  ungodly  sinners  have  spoken  against 
him  :  the  Lord  rebuke  them,  even  the  Lord  that  has  chosen 
Jerusalem,  rebuke  them. 

2.  God  himself,  the  great  object  of  our  religious  regards, 
is  every  where  spoken  against.  It  is  not  only  the  Christian 
revelation  that  is  thus  attacked  by  virulent  and  blasphemous 
tongues,  but  even  natural  religion  also.  The  glorious  and 
blessed  God,  the  great  Creator  and  Benefactor  of  the  uni- 
verse, that  does  good  to  all,  and  whose  "  mercies  are  over 
all  his  works,"  even  he  is  every  where  spoken  against. 
Some  deny  his  being ;  though  his  existence  be  so  necessary, 
so  evident,  that  if  he  be  not,  it  is  impossible  any  thing  else 
should  be,  yet  there  are  fools  who  "say  in  their  hearts," 
what  they  dare  not  speak  out,  that  "  there  is  no  God,"  Ps. 
xiv.  1.  And  he  that  says  there  is  no  God,  wishes  there  were 
none,  and  if  he  could  help  it  there  should  be  none.  Others 
blaspheme  the  attributes  of  God,  who  charge  the  all-seeing 
eye  with  blindness,  saying,  "  The  Lord  shall  not  see,"  Ps. 
xciv.  7;  that  charge  the  eternal  mind  with  forgetfulness, 
saying,  '"'God  hath  forgotten."  Ps.  x.  11  ;  that  charge  the 
Almighty  arm  with  impotency,  saying,  "  Can  God  furnish  a 
table  in  the  wilderness?"  which  is  there  called  "speaking 
against  God,"  Ps.  lxxviii.  19,  20.  Those  speak  against  God 
that  promise  themselves  impunity  in  sin,  saying,  1 "  They 
shall  not  surely  die,"  and,  2"  God  will  not  require  it."  And 
those  that  boldly  avow  their  impiety  and  irreligion,  saying 
to  the  Almighty,  "  Depart  from  us,"  Job  xxi.  14, 15.  Some 
speak  meanly  of  God,  though  he  is  infinitely  great  and 
glorious ;  others  speak  hardly  of  him,  though  he  is  infinitely 
just  and  good.  The  name  of  God  is  spoken  against  by  the 
profane  using  of  it;  so  it  is  construed,  Ps.  cxxxix.  20, 
"  They  speak  against  thee  wickedly,  thine  enemies  take 
thy  name  in  vain."  Can  there  be  a  greater  slight  put  upon 
the  eternal  God,  than  for  men  to  use  his  sacred  and  blessed 
name  as  a  by-word,  with  which  they  give  vent  to  their  ex- 
1  Gen.  iii.  4.  2  Ps.  x.  13. 


182 


CHRISTIANIT  £  NO  SECT. 


orbitant  passions,  or  fill  up  the  vacancies  of  their  other  idle 
words  ?  The  name  of  God  is  thus  abused,  not  only  by  those 
who  utter  dreadful  oaths  and  curses,  which  make  the  ears 
of  every  good  man  to  tingle,  but  by  those  who  mention  the 
name  of  God  slightly  and  irreverently  in  their  common 
conversation,  in  whose  1mouths  he  is  near  when  he  is  "  far 
from  their  reins."  To  use  those  forms  of  speech  which 
properly  signify  an  acknowledgment  and  adoration  of  God's 
being,  as  "  0  God ! "  or  "  0  Lord ! "  or  an  appeal  to  his  om- 
niscience, as  "  God  knows ;"  or  an  invocation  of  his  favour, 
as  "  God  bless  me,"  or  "  God  be  merciful  to  me :"  I  say,  to 
use  these  or  the  like  expressions  impertinently,  and  in- 
tending thereby  to  express  only  our  wonder  or  surprise,  or 
our  passionate  resentments,  or  any  thing  but  that  which  is 
their  proper  and  awful  signification,  is  an  evidence  of  a  vain 
mind,  that  wants  a  due  regard  to  that  glorious  and  fearful 
name, 2"  The  Lord  our  God."  I  see  not  that  the  profana- 
tion of  the  ordinance  of  praying  is  any  better  than  the  pro- 
fanation of  the  ordinance  of  swearing.  The  serious  con 
sideration  of  this,  I  hope,  will  prevent  much  of  that  dis- 
honour which  is  done  to  God,  and  to  his  holy  name,  by 
some  that  run  not,  with  others,  to  an  excess  of  riot. 

The  providence  of  God  is  likewise  every  where  spoken 
against  by  3murmurers  and  complainers,  who  quarrel  with 
it,  and  find  fault  with  the  disposal  of  it,  and,  when  they  are 

hardly  bestead,  curse  their  king  and  their  God."  Thus  is 
the  mouth  of  the  ungodly  5U  set  against  the  heavens,  and 
their  tongue  walketh  through  the  earth." 

3.  The  Word  of  God,  the  great  rule  of  our  religion,  is 
every  where  spoken  against.  So  it  was  when  it  was  first 
preached ;  wherever  the  apostles  went  preaching  the  doc- 
trine of  Christ  they  met  with  those  that  "  spake  against  it, 
contradicting  and  blaspheming,"  Acts  xiii.  45.  So  it  is  now 
that  it  is  written.  Atheists  speak  against  the  Scripture  as 
not  of  authority ;  papists  speak  against  it  as  dark  and  un- 
certain, further  than  it  is  expounded  and  supported  by  the 


1  Jer.  xii.  2. 
*  Isa.  Tiii.  21. 


2  Deut.  xxviii.  58. 
5  Ts.  Ixxiii.  9. 


3  Jude  x\1. 


CHRISTIANITY  NO  SECT. 


183 


authority  of  their  church,  which  receives  Unwritten  tradi- 
tions pari  pietatis  affectu  ac  reverentia — "  with  the  same 
pious  affection  and  reverence"  that  they  receive  the  Scrip- 
tures ;  nay,  and  if  we  judge  by  their  practice,  with  much 
more.  Thus  is  the  word  of  God  blasphemed  by  them  who 
call  themselves  "  The  Temple  of  the  Lord."  But  if  we  take 
away  revelation,  as  the  deists  do,  all  revelation  will  soon 
be  lost;  and  if  we  derogate  from  the  Scriptures,  as  "he 
papists  do,  all  revelation  is  much  endangered. 

Those  also  speak  against  the  Scriptures  who  profanely 
jest  with  them ;  and  that  they  may  the  more  securely  rebel 
against  scripture  laws,  make  themselves  and  their  idle  com- 
panions merry  with  the  scripture  language  ■  "  The  word  of 
the  Lord  is  unto  them  a  reproach,"  as  the  prophet  complains, 
Jer.  vi.  10.  And  another  prophet  found  it  so,  whose  serious 
word  of  the  necessity  of  "  precept  upon  precept"  was  turned 
into  an  idle  song,  as  Grotius  understands  it,  Isa.  xxviii. 
13,  "  The  word  of  the  Lord  was  unto  them  precept  upon 
precept."  Very  likely  it  was  done  by  the  drunkards  of 
Ephraim,  spoken  of,  ver.  1,  and  it  gave  occasion  to  that 
caution,  ver.  22,  "  Be  ye  not  mockers,  lest  your  bands  be 
made  strong."  Profligate  and  debauched  minds  relish  no 
wit  like  that  which  ridicules  the  sacred  text,  and  exposes 
that  to  contempt ;  as  of  old  the  insulting  Babylonians  must 
be  humoured  with  the  2 "songs  of  Sion;"  and  no  cups  can 
please  Belshazzar  in  his  drunken  frolic,  but  the  sacred  Ves- 
sels of  the  temple.  Thus  industrious  are  the  powers  of 
darkness  to  vilify  the  Scriptures,  and  make  them  contemp- 
tible :  but  He  that  sits  in  heaven  shall  laugh  at  them ;  for 
in  spite  of  all  the  little  efforts  of  their  impotent  malice, 
"  He  will  magnify  the  law,  and  make  it  honourable,"  ac- 
cording to  the  word  which  he  has  spoken,  Isa.  xlii.  21 

4.  The  people  of  God,  the  professors  of  this  religion,  are 
every  where  spoken  against.  Not  only  those  of  some  par- 
ticular persuasion  or  denomination,  but,  without  regard  to 
that,  such  as  have  been  zealous  in  fearing  God  and  working 
righteousness,  have  been,  in  many  places,  very  much  spoken 


i  Trident.  Cone.  Ses.  4. 


2  Ps.  exxxvii.  3. 


3  Dan.  v.  2. 


184  CHRISTIANITY  NO  SECT. 

against.  Our  blessed  Saviour  has  told  his  disciples  what 
treatment  of  this  kind  they  must  expect,  that  they  should 
be  reviled,  and  have  "  all  manner  of  evil  said  against  them 
falsely,"  Matt.  v.  11,  12;  that  they  and  their  names  should 
be  "  cast  out  as  evil,"  Luke  vi  22.  And  if  they  called  our 
Master  Beelzebub,  no  nick-names  fastened  on  his  followers 
can  seem  strange.  Mocking  was  an  old  way  of  persecuting 
the  covenant  seed,  for  thus  "he  that  was  after  the  flesh, 
betimes  persecuted  them  that  were  after  the  Spirit."  Com- 
pare Gen.  xxi.  9,  with  Gal.  iv.  29.  God's  heritage  has  al- 
ways been  as  a  xspeckled  bird,  that  all  the  birds  are  against, 
Jer.  xii.  9,  and  his  children  "  for  signs  and  for  wonders  in 
Israel,"  that  every  one  has  a  saying  to,  Isa.  viii.  18.  Even 
Wisdom's  children  have  been  called  and  counted  fools,  and 
their  life  madness;  the  quiet  in  the  land  represented  as 
enemies  to  the  public  peace,  and  those  who  are  the  greatest 
blessings  of  the  age,  branded  as  the  troublers  of  Israel.  The 
primitive  Christians  were  painted  2  out  to  the  world  under 
the  blackest  and  most  odious  characters  that  could  be,  as 
men  of  the  most  profligate  lives  and  consciences,  and  that 
even  placed  their  religion  in  the  grossest  impieties  and  im- 
moralities imaginable.  Their  enemies  found  it  necessary 
for  the  support  of  the  kingdom  of  the  devil,  the  father  of 
lies  and  slanders,  fortiter  calumniari — "to  characterize  them 
as  the  worst  of  men,"  to  whom  they  were  resolved  to  give 
the  worst  and  most  barbarous  treatment.  It  had  not  been 
possible  to  have  baited  them  if  they  had  not  first  dressed 
them  up  in  the  skins  of  wild  beasts.  And  as  then,  so  ever 
since,  more  or  less,  in  all  ages  of  the  church,  reproach  has 
been  entailed  upon  the  most  serious  and  zealous  professors 
of  Christian  religion  and  godliness. 

5.  The  ministers  of  Christ,  the  preachers  of  this  religion, 
are  with  a  distinguishing  enmity  every  where  spoken 
against.  Under  the  Old  Testament  God's  messengers  and 
his  prophets  were  generally  mocked  and  misused,  and  it 
was  Jerusalem's  measure-filling  sin,  2  Chron.  xxxvi.  16. 

1  Zech.  iii.  8. 

3  See  this  at  large,  represented  by  CaxUius  in  Minucius  Felix. 


CHRISTIANITY  NO  SECT. 


185 


It  was  one  of  the  devices  they  devised  against  Jeremiah, 
"  to  smite  him  with  the  tongue,"  because  they  would  not, 
and  they  desired  that  others  might  not,  "  give  heed  to  any 
of  his  words,"  Jer.  xviii.  18.  Those  to  whom  the  prophet 
Ezekiel  was  a  very  lovely  song,  and  with  their  mouths 
showed  much  love  to  him,  yet  were  still  "  talking  against 
him  by  the  walls,  and  in  the  doors  of  their  houses,"  and 
God  lets  him  know  it,  Ezek.  xxxiii.  30 — 32.  And  then  it 
is  not  strange  if  the  ministers  of  the  New  Testament,  in 
winch  truth  shines  with  a  stronger  light,  be  with  no  less 
enmity  spoken  against  by  those  that  love  darkness  rather 
than  light.  The  apostles,  those  prime  ministers  of  state  in 
Christ's  kingdom,  were  so  loaded  with  reproach,  that  they 
were  made  a  spectacle  to  the  world,  a  spectacle  of  pity  to 
those  that  have  either  grace  or  good-nature,  but  a  spectacle 
of  scorn  to  those  that  had  neither.  They  were  trampled 
upon  as  the  filth  of  the  world ;  and  whereas  the  off- 
scouring  of  any  tiling  is  bad  enough,  they  were  looked  upon 
as  the  "  off-scouring  of  all  things,  even  unto  this  day  ;"  after 
they  had  in  so  many  instances  approved  themselves  well, 
and  could  not  but  be  made  manifest  in  the  consciences  of 
their  worst  enemies,  1  Cor.  iv.  9,  13.  And  it  has  all  along  been 
the  policy  of  the  church's  enemies,  by  all  means  possible  to 
bring  the  ministry  into  contempt,  and  to  represent  the 
church's  Nazarites,  even  those  that  were  u  purer  than  snow, 
whiter  than  milk,  and  more  ruddy  than  rubies,"  with  a 
u  visage  blacker  than  a  coal,"  so  that  they  "  have  not  been 
known  in  the  streets."  I  allude  to  that  complaint.  Lam. 
iv.  7,  8.  Marvel  not  if  the  standard-bearers  be  most  struck 
at. 

6.  The  Christian  religion  itself  has  been,  and  still  is, 
"  every  where  spoken  against."  The  truths  of  it  contra- 
dicted as  false  and  groundless,  the  great  doctrines  of  the 
mediation  of  Christ,  and  the  resurrection  of  the  dead,  were 
ridiculed  by  the  Athenian  philosophers.  The  laws  of  it 
described  as  grievous  and  unreasonable,  as  hard  sayings. 
which  could  not  be  borne  by  those  who  bid  open  defiance  to 
the  obligation  of  them,  and  say,  "Let  us  break  their  bands 


186 


CHRISTIANITY  NO  SECT. 


asunder,  and  cast  away  their  cords  from  us,"  Ps.  ii.  3-  The 
ordinances  of  it  despised  as  mean,  and  having  no  form  nor 
comeliness.  Sabbaths  mocked  at.  as  of  old.  Lam.  L  7/  and 
the  sanctincation  of  them  represented  as  only  a  cloak  for 
idleness.  Sacraments  reproached,  and  the  sacred  memorial 
of  Christ's  death  and  sufferings,  by  the  persecutors  of  the 
primitive  Christians,  represented  to  the  world,  as  the  bloody 
and  3 inhuman  killing  and  eating  of  a  child  ;  and  their  love- 
feasts,  and  holy  kiss,  which  were  then  in  use,  as  only 
introductions  to  the  most  abominable  nncleanness.  Primi- 
tive Christianiry  was  industriously  put  into  an  ill  name  ;  it 
was  called  emphatically  ■  The  Atheism,"  because  it  over- 
threw idolatry,  and  undermined  the  false  gods  and  worships 
that  had  so  long  obtained.  This  was  the  outcry  at  Ephesus, 
that  if  Paul's  doctrine  took  place,  the  li  temple  of  the  great 
goddess"  would  be  despised,  Acts  xix.  26,  27.  It  was  also 
branded  as  a  novelty,  and  an  upstart  doctrine,  because  it 
took  people  off  from  that  'vain  conversation  which  they 
had  "  received  by  tradition  from  their  fathers."  It  was 
called  at  Athens  a  4"  new  doctrine,"  and  industriously  re- 
presented in  all  places  as  a  mushroom  sect,  that  was  but 
of  yesterday.5  It  was  looked  upon  as  nearly  allied  to 
Judaism,  because  it  was  so  much  supported  by  the  Scrip- 
tures of  the  Old  Testament,  and  nothing  was  more  despic- 
able among  the  Romans  than  the  Jews  and  their  religion. 
The  professors  of  Christianity  were  looked  upon  as  unlearned 
and  ignorant  men.  Acts  iv.  13,  the  very  dregs  and  refuse  of 
the  p»eople*  Julian  forbad  the  calling  of  them  Christians, 
and  would  have  them  called  nothing  but  Galileans,  thereby 
to  expose  them  to  the  contempt  of  those  who  are,  as  indeed 
most  people  are,  governed  more  by  a  sound  of  words  than 
by  the  reason  of  things.    Thus  when  the  devil  was  silenced 

Cui&ptima  q\*zqw  not  lux 

WLc  made  every  seventh  <L»t  a  dav  of  idleness.— Jwrtmal. 
3  Dirimur  sai<-rciissi."hi  dt  Sacramento  usfcKtiddii,  ft  paimk>  inde  ft  pott  am- 
rict*m  titrate.— We  are  charged  with  murdering  and  eating  our  children  at 
the  sacrament,  and  we  are  represented  as  incssmous.  <sc. — TertmO.  ApoL  c  I 

*  1  Pet.  L  IS-  ■  Acts  xriL  18,  19. 

*  See  Dr.  Cave's  Pttatttae  Christianity.  lib.  L  <*ap.  L 

*  Greg  Xarian.  Jmrtet.  in  Julian.    Grot.  L  p.  (mini)  4i 


CHRISTIANITY  NO  SECT. 


187 


in  his  oracles,  as  it  is  well  known  he  was  upon  the  setting 
np  nf  Christianity  in  the  world,  his  mouth  was  opened  in 
lies  and  slanders  ;  and  being  forced  to  quit  his  pretensions 
to  a  deity,  he  appears  barefaced,  as  a  devil,  (Sia/?oAos)  a 
false  accuser. 

The  reformed  religion  in  these  latter  ages  has  been  in 
like  manner  spoken  against.  Though  it  maintains  all  that 
(and  only  that)  doctrine  which  Christ  and  his  apostles 
preached,  and  was  before  Luther  there,  where  popery,  as 
such,  never  was  before  or  since,  that  is,  in  the  Holy  Scrip- 
tures; yet  the  professors  and  preachers  of  it  have  been 
called  and  counted  heretics  and  schismatics,1  and  by  all  pos- 
sible artifices  exposed  to  the  odium  of  the  people,  that 
"  none  might  buy  or  sell,"  that  is,  have  the  benefit  and 
comfort  of  civil  society  and  commerce,  that  2 "  had  not  the 
mark,  or  the  name  of  the  beast,  or  the  number  of  his  name. 

Nay,  even  among  some  that  profess  the  Christian  and 
reformed  religion,  the  practice  of  serious  godliness  is  very 
much  spoken  against.  The  power  of  religion  is  not  only 
disliked  and  denied,  but  contradicted  and  condemned,  by 
those  who  rest  in  the  form.  They  that  call  the  evil  good 
will  call  the  good  evil ; 3  and  it  is  not  strange  if  they 
who  abandon  themselves  to  work  all  -uncleanness  with 
greediness,  speak  ill  of  such  as  run  not  with  them  "  to  the 
same  excess  of  riot,"  4  where  the  "wicked  walk  on  every 
side,5  he  that  departeth  from  evil  maketh  himself  a  prey."8 
The  old  enmity  between  the  seed  of  the  woman  and  the 
seed  of  the  serpent  is  still  working,  and  the  old  game 
every  day  played  over  again.  7 "  The  truth  as  it  is  in 
Jesus,"  and  the  "  truth  which  is  according  to  godliness," 
will  be  contradicted  by  those  that  "  lie  in  wait  to  deceive." 
Bigots  on  all  sides  will  have  something  to  say  against 
Catholic  charity  and  moderation  :  they  that  are  "  fervent 
in  spirit,  serving  the  Lord,"  and  "  forward  to  every  good 
work,"  must  expect  to  be  evil  spoken  of  by  such  as  affect  a 

1  Lollards  from  folium— tares :  so  rny  Lord  Coke  from  Mr.  Fox. 

2  Rev.  xiii.  17.  3  Isa.  v.  20.  *  1  Pet.  iv.  3,  4. 
5  Psalm  xil.  8.  6  Isa.  lix.  15. 

7  Eph.  iv.  21.  compared  with  Tit.  i.  1. 


155 


CHRISTIANITY  50  SECT. 


lukewarmness  and  indifferency  in  religion :  nor  can  those 
who  "walk  circumspectly,  not  as  fools,  bnt  as  wise," 
escape  the  lash  of  their  tongues  who  lire  at  large,  and 
walk  loosely,  and  at  all  adventures  as  the  "fools  in 
Israel." 

IL  I  come  now.  in  the  second  place,  to  inquire  what 
is  the  reason  that  so  holy  and  excellent  a  religion  as 
Christianity  is.  meets  with  such  hard  usage,  and  is  thus 
spoken  against,  ■  every  where  spoken  against/'  When  we 
hear  such  an  outcry  as  this  made  against  Christianity,  it  is 
natural  for  us  to  inquire,  as  Pilate  did.  when  such  a  clamour 
was  raised  against  its  author.  ■  Why,  what  evil  hath  it 
done  r  Truly  we  may  say  concerning  it,  as  Pilate  did 
concerning  him.  ■  We  find  no  fault  in  it."  Which  of  all 
its  opposers  convinces  it  of  sin  or  error  ?  It  invades  no 
man's  right,  breaks  in  upon  no  man's  property,  is  no  dis- 
turbance of  the  peace,  no  enemy  to  the  welfare  of  fami- 
lies and  societies,  is  no  prejudice  at  all  to  the  interests 
of  states  and  princes,  but  to  all  these  highly  beneficial 
and  advantageous  :  why  then  is  it  thus  accused,  con- 
demned, and  spoken  against  !  We  will  endeavour  to  find 
out  the  true  reason  of  it,  though  it  is  impossible  to  assign 
a  justifiable  reason  for  that  which  is  most  unreasonable. 

1.  The  adversaries  of  religion  speak  against  it  because 
they  do  not  know  it  Sound  knowledge  has  not  a  greater 
enemy  in  the  world  than  ignorance.  Our  Lord  Jesus  was 
therefore  despised  and  hated  by  the  world,  because  the 
world  knew  him  not,  John  L  10.  If  they  had  known 
the  dignity  of  his  person,  the  excellency  of  his  doctrine, 
and  the  gracious  design  and  purpose  of  his  coming  into 
the  world,  certainly  they  **  would  not  have  crucified  the 
Lord  of  glory,"  1  Cor.  iL  8.  1  They  that  d:d  it.  did  it  through 
ignorance,  and  knew  not  what  they  did.  Thus  they  who 
say  to  the  Almighty.  s~  Depart  from  us.**  could  not  say  so  if 
they  did  not  at  the  same  time  studiously  decline  the  know- 
ledge of  his  ways.    Xo  man  will  speak  against  religion  and 

'  Acts  iiL  15.  IT:  Lake  xxai  Si.    -  « Jok  xxL  14. 


CHBI6TIANIVX  NO  SECT. 


189 


the  power  of  it,  that  has  either  seriously  weighed  the  proofs 
and  evidences  of  it,  or  impartially  tried  the  comfort  and 
benefit  of  it.  1H  they  knew  this  gift,  this  inestimable  gift 
of  God,  instead  of  speaking  against  it,  they  would  covet  it 
earnestly  as  the  best  gift.  "  He  that  looks  at  a  distance 
upon  men  dancing,  would  think  them  to  be  mad  ;"  (it  was 
Peter  Martyr's  comparison,  in  a  sermon  which  had  so  good 
an  influence  upon  the  conversion  of  the  Marquis  of  Vico  ;) 
"  but  let  him  come  nearer  them,  and  observe  the  regularity 
and  harmony  of  all  their  motions  and  postures,  and  he  will 
not  only  admire  their  order,  but  find  in  himself  an  inclina- 
tion to  join  with  them.  So  he  that  contents  himself  with  a 
distant  and  transient  view  of  the  practice  of  piety,  will  per- 
haps take  up  hard  thoughts  of  it ;  but  a  better  acquaintance 
will  rectify  the  mistake/'  When  the  spouse  in  the  Canti- 
cles had  given  a  description  of  her  beloved  to  the  daughters 
of  Jerusalem,  the  same  who  before  had  scornfully  asked, 
3  "  What  is  thy  beloved  more  than  another  beloved  ?"  now  as 
seriously  inquire,  "  Whither  is  thy  beloved  gone,  that  we 
may  seek  him  with  thee  ?"  The  people  of  God  are  called 
his  3" hidden  ones,"  and  their  life  is  a4"hidden  life,"  their 
6  "  way  above  and  therefore  it  is  that  the  world  speaks 
evil  of  them,  because  it  "  knows  them  not,"  1  John  iii.  1. 
They  who  "  speak  evil  of  these  dignities,  speak  evil  of  those 
things  which  they  know  not,"  as  the  apostle  speaks,  Jude 
8,  10.  How  unjust  then  and  unreasonable  is  the  enmity 
and  malice  of  the  adversaries  of  religion,  to  condemn  what 
they  never  inquired  into,6  and  to  load  that  with  the  '.ilest 
reproaches,  which,  for  ought  they  know,  merits  the  highest 
encomiums  !  And  how  excellent  then  are  the  ways  of  God, 
which  none  speak  ill  of  but  those  that  are  unacquainted 
with  them  !  while  those  that  know  them,  witness  to  the 
goodness  of  them,  and  "  Wisdom  is  justified  of  her  children," 
Matt.  xi.  19. 

1  John  iv.  10.  .     2  Cant.  v.  9.  vi.  1.  3  PsaL  lxxxiii.  3. 

*  Col.  iii.  3.  5  Prov.  xv  24  ;  Psalm  x.  5. 

6  Quid  iniquius  quarn  ut  oderint  homines  quod  ignorant?  Tunc  enim  meretur, 
quando  cognoscitur  an  mereaiur. — Whac  is  more  unjust  than  for  men  to  hate 
what  they  are  ignorant  of?  First,  let  the  merits  of  a  cause  be  known,  and  then 
let  sentence  be  pronounced. — Tertul.  Aj>ol.  s.  1. 


190 


CHBISTIANITY  BO  SECT. 


2.  They  speak  against  it  because  they  do  not  like  it ;  and 
we  know  that  ill-will  never  speaks  well.  Though  they  have 
little  acquaintance  with  religion,  yet  they  know  this  con- 
cerning it  in  general,  that  it  is  not  agreable1  with  the  way 
of  their  hearts,  which  they  are  resolved  to  walk  in,  nor  with 
the  course  of  this  world,  which  is  the  chart  and  compass 
they  steer  by,  and  from  which  they  take  their  measures. 
They  know  this,  that  it  lays  a  restraint  on  their  appetites 
and  passions,  and  consists  much  in  the  mortifying  their 
beloved  lusts  and  corruptions;  and  therefore  they  have  a 
secret  antipathy  to  it ;  sthe  carnal  mind,  which  is  enmity 
against  God,  is  so  against  all  who  bear  the  image  of  God. 
Christ  has  bid  his  disciples  to  expect  the  hatred  of  the  world, 
and  not  to  marvel  at  it,  John  xv.  IS,  <fcc  They  who  hate 
to  be  themselves  reformed  will  never  love  those  that  are 
reformed :  out  of  the  abundance  therefore  of  the  heart,  and 
the  malignity  that  is  there,  it  is  no  marvel  if  the  mouth 
speak ;  where  the  root  of  bitterness  is,  it  will  bear  gall  and 
wormwood.  The  daring  sinner  that  stretches  out  his  hand 
against  God,  finds  it  too  short  to  reach  him ;  but,  3  "  say  they, 
with  our  tongue  we  will  prevail,  our  lips  are  our  own." 
The  beast  that  made  war  with  heaven,  in  the  apocalyptic 
vision,  though  he  had  ten  horns,  and  those  crowned,  yet  is 
not  described  doing  mischief  with  them,  but  "  opening  his 
mouth  in  blasphemy  against  God,  to  blaspheme  his  name, 
and  his  tabernacle,  and  them  that  dwell  in  heaven,"  Rev. 
xiii.  5,  6.  The  poison  of  the  serpent's  seed  is  under  their 
tongue,  Rom.  iii.  13. 

3.  They  speak  against  religion  because  it  speaks  against 
them.  They  who  have  fellowship  with  the  unfruitful  works 
of  darkness  hate  the  light  which  discovers  them:  nor  do 
any  curse  the  rising  sun  but  those  who  are  scorched  by  it 
Why  were  the  Pharisees  so  exasperated  against  our  fSaviour 
but  because  he  spake  his  parables  against  them,  and  laid 

*  AnU  no$  incipiunt  ©<f«se  qyam  rnvsar.  r.e  coanitos  <nC  imiiari  potsixt  atU 
datnitare  won  poesiiti.— They  commence  their  hatred  before  they  commence 
their  acquaintance,  lest,  should  they  comnmience  an  acquaintance  with  us,  they 
should  either  be  constrained  to  imitate  us,  or,  at  best,  forbear  condemnation 
-  Min.Felp.  (mOti)  30. 

*  Bom  viiL  7;  1  John  iii.  13.      3  pi      4.      4  Matt,  xxi  45 


CHRISTIANITY  NO  SECT. 


191 


them  open  in  their  own  colours  ?  Why  did  the  world  hate 
him  who  so  loved  the  world, 1  but  because  he  "testified  of  it 
that  its  works  are  evil?"  "Why  had  Joseph's  brethren  such 
a  spleen  against  him,  but  2  because  he  was  a  witness  against 
them,  and  brought  to  his  father  their  evil  report  ?  Why  did 
Ahab  hate  Micaiah,  and  call  Elijah  his  enemy,  3  but  because 
they  were  the  faithful  reprovers  of  his  wickedness,  and 
"never  prophesied  good  concerning  him,  but  evil  ? "  Why  did 
the  inhabitants  of  the  earth  rejoice  when  the  witnesses  were 
slain,  4 but  because  those  two  prophets,  by  their  plain  and 
powerful  preaching,  "  tormented  them  that  dwelt  upon  the 
earth?" 

The  everlasting  gospel  is  a  testimony,  either  to  us  to  con- 
vince us,  or  against  us  to  condemn  us ;  and  then,  no  wonder 
if  those  speak  against  it  who  hate  to  be  convinced  by  it,  and 
dread  to  be  condemned  by  it.  5  The  prophet  complains  of 
those  that  laid  "snares  for  him  that  reproveth  in  the  gate ;" 
and  why  is  it  that  faithful  ministers  are  so  much  hated,  but 
because  their  6  business  is  to  show  people  their  transgressions  ? 
If  they  would  natter  sinners  that  natter  themselves  in  a  sin- 
ful way,  and  cry  peace  to  them  to  whom  the  God  of  heaven 
does  not  speak  peace,  they  might  avoid  a  great  deal  of 
reproach  and  censure ;  but  they  dare  not  do  it.  They  are 
not  to  make  a  new  law  and  gospel,  but  to  preach  that  which 
is  made ;  they  have  their  rule  in  that  caution  given  to  the 
prophet,  Jer.  xv.  19,  "Let  them  return  unto  thee,  but 
return  not  thou  unto  them."  The  hearts  and  lives  of  men 
must  be  brought  to  comply  with  the  word  of  God;  the 
word  of  God  can  never  be  made  to  comply  with  the  humours 
and  fancies  of  men.  Ministers,  as  they  would  not  for  the 
world  make  the  way  to  heaven  any  straighter  or  narrower 
than  Christ  has  made  it;  so  they  dare  not  make  it  any 
broader  or  easier,  nor  offer  life  and  salvation  on  any  other 
terms  than  the  gospel  has  already  settled.    If  they  aim  at 

1  John  vii.  7.  2  Gen.  xxxvii.  2.  3  1  Kings  xxii.  8;  xxL  20. 

4  Rev.  xi.  10.  5  Isa.  xxix.  21;  lviii.  L 

'•  Naturale  est  et  odisse  quern  times;  et  quern  metueris,  infestare  si possis.—  It  is 
natura)  for  us  to  hate,  and  if  possible,  to  injure,  the  person  whom  we  fear. 
—Min.  Fel 


192 


CHRISTIANITY  NO  SECT. 


1  pleasing  men;  they  cannot  approve  themselves  the  servants 
of  Christ ;  and  therefore  are  they  so  much  spoken  against. 
And  the  same  is  the  reason  why  the  most  strict  and  serious 
Christians  «are  so  much  spoken  against,  because  their  piety 
and  devotion,  their  justice  and  sobriety,  their  zeal  and 
charity,  are  standing  reproofs  to  the  wicked  world,  and  con- 
demn it,  2  as  the  faith  and  holy  fear  of  Noah  condemned  the 
infidelity  and  security  of  the  old  world.  The  Sodomites 
were  vexed  at  Lot's  godly  conversation,  as  much  as  he  was 
at  their  filthy  conversation.  3  "Wherefore  does  the  blood- 
thirsty hate  and  revile  the  upright,  while  the  just  seek  his 
soul  I  but  for  the  same  reason  for  which  Cain  hated  Abel, 
because  ''his  own  works  were  evil,  and  his  brothers  righte- 
ous." 

III.  Now,  for  the  application  of  this  doctrine, 
Let  us  see  what  good  use  we  may  make  of  this  observa- 
tion concerning  the  wickedness  of  the  wicked,  in  speaking  so 
much  against  religion  and  godliness,  and  what  is  our  duty 
in  reference  hereunto. 

1.  Let  us  admire  the  patience  and  forbearance  of  the  God 
of  heaven,  in  that  he  bears  so  much  and  so  long  with  those 
who  thus  speak  against  liim  and  liis  holy  religion.  The 
affront  hereby  given  him  is  very  great,  and,  we  would  think, 
intolerable ;  even  hard  speeches  that  reflect  upon  an  infinite 
majesty  have  in  them  a  kind  of  infinite  malignity.  He 
hears  and  knows  all  that  which  is  said  against  him,  and 
against  his  truth  and  ways,  and  as  a  jealous  God  resents  it. 
He  has  always  power  in  his  hands  to  punish  the  proudest  of 
his  enemies  ;  nor  would  their  immediate  ruin  be  any  loss  to 
him:  and  yet,  5 sentence  against  these  evil  words  and  works 
is  not  executed  speedily.  Be  astonished,  0  heavens !  at  this, 
and  wonder,  0  earth !  that  these  wretches  who  rebel  against 
the  beams  of  such  light  and  glory,  who  spurn  at  the  bowels 
of  such  love  and  grace,  are  not  immediately  made  the 
visible  monuments  of  divine  wrath  and  vengeance ;  and,  like 
Sodom  and  Gomorrah,  set  forth  for  an  example !  That 
the  blasphemers  and  scoffers  of  these  last  days  are  not 

»  GaL  1. 10.  -  Heb.  xL  7.  »  Prov.  yr^  10. 

4  1  John  IfL  12.         5  EccL  viii.  11. 


CHRISTIANITY  NO  SECT. 


193 


instantly  struck  dumb,  struck  dead.  That  he,  who  has  so 
much  said  against  him  does  himself  keep'  silence,  and 
does  not  answer  all  these  reproaches  and  contradictions,  as 
he  easily  could,  in  thunder  and  lightning.  Though  his 
silence  and  forbearance  are  turned  to  his  reproach,  even  by 
those  that  have  the  benefit  of  it,  who,  therefore,  think  him 
altogether  such  an  one  as  themselves,  and  take  occasion 
from  his  patience  to  question  Ins  faithfulness,  and  challenge 
his  justice,  saying,  1  "Where  is  the. promise  of  his  coming  ?" 
yet  he  bears,  and  his  patience  is  stretched  out  even  to  long- 
suffering,  because  he  is  2  not  willing  that  any  should  perish, 
nor  that  any  means  should  be  left  untried  to  prevent  their 
perishing.  Therefore  he  bears  with  sinners,  because  this  is 
the  day  of  his  patience,  and  of  their  probation,  The  3  wrath 
of  God  is  revealed  from  heaven  in  the  word  of  God,  that  we 
might  be  awed  by  faith  more  than  in  present  providences, 
which  would  be  an  awe  to  sense.  But  there  is  a  day  coming, 
a  dreadful  day,  when  our  4 "'•'God  shall  come"  and  shall  no 
longer  "keep  silence a  day  foretold  in  the  early  ages  of  the 
world,  by  6 Enoch,  the  seventh  from  Adam;  when  judgment 
shall  be  executed  upon  ungodly  sinners,  "  for  all  their  hard 
speeches,"  which  day  he  will  not  anticipate,  for  "he  knows  it 
is  coming,"  Ps.  xxxvii.  13.  It  is  agreable  to  the  regular 
course  of  justice,  that  all  judgments  be  adjourned  to  the 
judgment-day,  and  all  executions  deferred  till  execution- 
day  ;  and,  therefore,  now  he  condescends  to  reason  with 
those  that  speak  against  him,  for  their  conviction,  as  he 
does  by  the  prophet.  Ezek.  xviii.  25,  &c.  where  he  fairly 
debates  the  case  with  those  who  said,  "  The  way  of  the  Lord 
is  not  equal ;  "  that  every  mouth  may  be  stopped  with  an 
unanswerable  argument  before  it  be  stopped  with  an  irre- 
versible sentence,  and  those  who  have  spoken  against  him 
may  be  sent  6  speechless  to  hell.  He  keeps  silence  now, 
because,  when  he  does  speak,  he  will  be  justified.  When 
our  Lord  Jesus  was  here  upon  earth,  with  what  an  invin- 
cible patience  did  he  endure  the  contradiction  of  sinners ! 

>2Pet.  iii.  3,  4.  2  2  Pet.  iii.  9.  3  Rom.  j.  8.  *Ps.La 

6  Jude  14,  15.  «  Matt.  xxii.  12;  Matt.  xxvi.  C3. 


194 


CHRISTIANITY  NO  SECT. 


When  so  many  ill  things  were  witnessed  against  him  he  was 
silent  to  admiration,  1  answered  not  a  word  to  all  their  unjust 
calumnies  and  accusations ;  but  at  the  same  time  he  bound 
them  over  to  the  judgment  of  the  great  day,  by  that  awful 
declaration,  Matt.  xxvi.  64,  "  Hereafter  ye  shall  see  the  Son 
of  man  sitting  on  the  right  hand  of  the  power,"  2 and  still  he 
bears  with  us  in  expectation  of  that  same  day.  He  does  not 
take  vengeance  presently,  because  he  has  an  eternity  before 
him  for  the  doing  of  it. 

And,  by  the  way,  we  may  infer  hence,  that  those  who 
would  be  like  their  heavenly  Father  must  bear  reproach 
and  contradiction  patiently.  When  any  thing  is  said  against 
us,  reflecting  ever  so  little  disparagement  upon  us,  or  our 
families,  our  resentments  of  it  are  very  sensible,  and  we  are 
apt  to  take  it  improperly ;  nay,  and  to  say  we  do  well  to  be 
angry,  for  it  is  not  a  thing  to  be  endured.  Not  to  be 
endured  ?  Oh  think  how  much  God  bears  with  the  contempt 
and  reproach  cast  upon  his  great  name,  and  that  will  surely 
qualify  our  resentments  of  any  indignity  done  to  our  little 
names !  Who  are  we  that  we  must  not  be  spoken  against  ? 
or  what  are  our  sayings,  that  we  must  not  be  contradicted  ? 
Such  affronts  as  these  we  should  learn  to  bear,  as  David  did 
when  Shimei  cursed  him,  3  So  let  him  curse ;  and  as  the  Son 
of  David  did  when  his  enemies  reviled  him,  "  blessing  them 
that  curse  us,  and  praying  for  them  that  thus  persecute  us, 
that  we  may  be  the  children  of  our  Father  who  is  in  heaven." 
God  adjourns  his  vindication  to  the  great  day,  and  then 
surely  we  may  adjourn  ours  to  that  day,  as  St.  Paul  does 
his,  1  Cor.  iv.  5. 

2.  Let  us  acknowledge  the  power  of  divine  grace,  in 
keeping  up  the  Christian  religion  in  the  world,  notwith- 
standing the  universal  contradiction  and  opposition  it  has 
met  with.  One  would  think  that  a  way  thus  spoken 
against  every  where  should  have  been  long  ere  this  lost 
and  ruined,  and  the  Christian  name  cut  off,  to  be  no  more 
in  remembrance ;  Vhich  its  adversaries  have  so  industri- 


1  John  xix  9. 
3  2  Sam.  xvi.  10. 


2Heb.  x.  13. 
«  Ps.  lxxxiii  3,  4 


CHRISTIANITY  NO  SECT. 


195 


ously  endeavoured :  *if  it  had  been  of  men,  it  had  certainly- 
come  to  nought  quickly,  though  they  had  let  it  alone ;  but 
being  of  God,  it  was  to  admiration  victorious  over  all  oppo- 
sition. A  sect,  a  cheat,  could  never  have  supported  itself 
against  so  much  contradiction ;  no  human  power  or  policy 
could  have  kept  it  up,  nor  anything  less  than  an  almighty 
arm.  The  continuance  of  the  Christian  religion  in  the 
world  to  this  2day,  is  a  standing  miracle  for  the  conviction 
of  its  adversaries,  and  the  confirmation  of  the  faith  of  those 
that  adhere  to  it.  When  we  consider  what  a  mighty  force 
was  raised  by  the  powers  of  darkness  against  Christianity  1 
when  it  was  in  its  infancy ;  how  many  they  were  who  spoke 
against  it,  learned  men,  great  men;  books  were  written, 
laws  were  made,  against  it ;  those  that  spoke  for  it,  how  few 
were  they !  and  how  mean  and  despicable !  the  foolish 
things  of  the  world,  and  the  weak ;  3and  yet,  we  see  the 
word  of  God  mightily  growing  and  prevailing ;  must  we  not 
needs  say,  "  This  is  the  Lord's  doing,  and  it  is  marvellous  in 
our  eyes?"  The  several  false  religions  of  the  heathens, 
with  their  various  superstitions  and  idolatries,  though  they 
gave  very  little  opposition  one  to  another,  but  agreed 
together  well  enough ;  yet  having  no  foundation  in  truth, 
they  all  withered  away,  and  dwindled  to  nothing:  and 
after  the  mighty  sway  they  had  borne,  and  all  means 
possible  were  used  to  support  them,  at  length  their  day  came 
to  fall,  their  oracles  were  silenced,  their  altars  were  de- 
serted, and  the  gods  themselves  were  famished,  Zeph.  ii. 
11,  and  perished  from  the  earth;  according  to  that  pre- 
diction, Jer.  x.  11,  which  is  put  into  the  mouths  of  the 
captive  Jews,  to  retort  upon  their  insulting  enemies,  and 
for  that  purpose  is  originally  in  the  Chaldec  dialect.  We 
may  ask  triumphantly,  not  only,  4"  Where  are  the  gods 
of  Hamath  and  Arpad  ?  Where  are  the  gods  of  Sepharvaim, 
Henah,  and  Ivah,"  those  obscure  and  petty  deities?  But 
where  are  the  gods  of  Babylon  and  Egypt,  Greece  and 


1  Acts  v.  38. 

2  See  this  excellently  enlarged  upon  by  the  learned  Grotius,  de  V.  R.  C.  I.  2. 

3  Acts  xix.  20.  *  2  Kings  xviii.  34. 


196 


CHRISTIANITY  SO  SECT. 


Rome  ?  the  illustrious  names  of  Saturn  and  Jupiter,  Juno 
and  Diana  ?  Where  are  the  gods  which  our  British  and 
Saxon  ancestors  worshipped  before  they  received  the  light 
of  the  glorious  gospel  /  Are  they  not  all  forgotten,  as 
dead  men  out  of  mind,  and  their  names  written  in  the 
dust  ?  But  Christ's  holy  religion,  though  for  some  ages 
it  was  utterly  destitute  of  all  secular  supports  and  advan- 
tages, and  was  assaulted  on  all  hands  by  the  most  vigorous 
attacks  of  its  daring  and  most  implacable  enemies,  yet 
it  has  strangely  weathered  its  point,  and  is  in  being ;  and, 
thanks  be  to  God,  in  seme  places  in  a  flourishing  slate 
to  this  day ;  its  cause  is  an  opposed,  but  never  a  baffled, 
cause.  JLet  us  turn  aside  now,  and  see  this  great  sight, 
a  bush  burning,  and  yet  not  consumed ;  and  say,  the  Lord 
is  in  it  of  a  truth ;  come  and  see  the  Captain  of  our  sal- 
vation riding  forth  in  the  chariot  of  the  everlasting  gos- 
pel,2 with  his  crown  upon  his  head,  and  his  bow  in  his 
hand,  "conquering  and  to  conquer."  That  which  was 
every  where  spoken  against  Christianity  was  like  the  viper 
which  fastened  upon  St.  Paul's  hand  ;3  it  gave  people 
occasion  to  think  very  ill  concerning  it.  arid  to  look  for 
its  speedy  fall;  as  the  barbarous  people  concerning  him 
whom  they  concluded  to  be  a  murderer,  and  expected  that 
he  should  have  swollen,  or  fallen  down  dead.  But  it  has 
in  all  ages  shaken  those  venomous  beasts  into  the  fire, 
and  taken  no  harm,  and  so  has  proved  its  own  divine 
original.  Let  us  herein  acknowledge  the  wisdom  and 
power  of  our  Lord  Jesus,  who  has  so  firmly  built  his 
church4  upon  a  rock,  that  the  gates  of  hell,  that  is,  all  its 
powers,  and  policies,  and  numbers,  could  never  prevail 
against  it.  Mahoruet.  though  he  industriously  adapted  his 
religion  to  the  sensual  appetites  of  men,  whose  reason  only, 
and  not  their  lusts.5  could  object  against  it  ;  yet  he  obtained 
no  strength  nor  interest  at  all.  till  by  a  thousand  artifices 
he  had  got  the  power  of  the  sword,  and  with  it  forbad 

1  Exod.  iii.  3. 4.  -  Rev.  vL  2. 

3  Acts  xxviii.  3.  4  Matt.  xvL  18. 

5  S -  e  the  learned  Dr.  Humphrey  Prideaux's  excellent  History  of  the  Life  of 
■then 


CIiniSTIANITY  NO  SECT. 


197 


any,  upon  pain  of  death,  to  speak  against  him  or  his  doc- 
trine ;  charging  his  first  followers,  who  were  to  propagate 
his  religion,  if  they  met  with  any  that  objected  against 
it,  not  to  dispute  with  them,  hut  to  kill  them  immediately 
by  which  means  that  grand  imposture,  in  a  little  time, 
got  some  footing  in  the  world,  and  by  the  same  barbarous 
and  inhuman  methods  it  has  been  supported  now  above 
a  thousand  years.  And  in  like  manner  that  great  enemy 
of  the  church,  represented  in  St.  John's  vision,  maintains 
his  interest,  by  causing  that  "  as  many  as  would  not  wor- 
ship the  image  of  the  beast,  should  be  killed,''  Rev.  xiii. 
15.  Thus  are  errors  and  false  religions  propagated ;  strip 
them  of  these  supports  and  they  fall  to  the  ground  of 
course:  but,  on  the  contrary,  the  Christian  religion  was 
planted  and  preserved  not  only  without,  but  against,  secular 
force,  recommended  and  upheld  by  its  own  intrinsic  truth  and 
excellency,  and  that  divine  power  which  accompanied  it. 
The  preachers  and  professors  of  it  u  every  where  spoken 
against,"  and  yet  every  where  getting  ground,  and  strangely 
victorious,  merely  by  the  word  of  their  testimony,  and  by 
not  loving  their  lives  unto  the  death.  luThus  is  come 
salvation  and  strength,  and  the  kingdom  of  our  God,  and 
the  power  of  his  Christ." 

3.  Let  us  greatly  lament  the  folly  and  wickedness  of 
those  who  speak  against  Christ  and  his  holy  religion,  and 
if  we  can  do  anything,  have  compassion  upon  them,  and 
help  to  undeceive  them,  and  rectify  their  mistakes.  Surely 
this  is  one  of  the  abominations  committed  among  us,  for 
which  we  should  be  found  among  those  that  "sigh  and 
cry,"  Ezek.  ix.  4 ;  one  of  those  instances  of  the  pride  of 
sinners  for  which  our  souls  should  "  weep  in  secret,"  Jer. 
xiii.  17.  This  is  that  reproach  of  the  solemn  assembly 
which  is  such  a  burthen  to  all  good  men,  Zeph.  iii.  18.  Our 
ears  should  tingle,  and  our  hearts  tremble,  to  hear  the 
reproach  and  contempt  cast  upon  Christ  and  his  religion,  or 
to  hear  of  it ;  and  looking  upon  ourselves  as  nearly  con- 


»  Rev.  xii.  10, 11. 


198 


CHTUSTIAMTr  >0  SECT. 


cerned  in  sacred  things,  we  should  be  sensibly  touched  with 
the  profanation  of  them. 

To  affect  us  herewith,  let  us  consider, 

(1.)  The  great  dishonour  hereby  done  to  our  God  in  the 
world.  They  that  reflect  upon  his  truths  and  ways,  his  word 
and  ordinances,  reflect  upon  him ;  he  that  touches  these, 
touches  the  apple  of  his  eye ;  if,  therefore,  we  have  any  love 
to  God,  or  concern  for  his  honour,  and  have  cordially 
espoused  the  interests  of  his  kingdom,  what  is  an  affront  to 
him  will  surely  be  a  grief  to  us.  It  cannot  but  be  a  very 
melancholy  thought  to  every  sensible  soul,  that  the  God 
who  made  the  world  is  made  so  light  of  in  the  world ;  that 
he  who  does  so  much  good  to  the  children  of  men  has  so 
little  honour  from  them ;  nay,  and  has  so  much  dis- 
honour done  him  by  them  every  day,  xand  "his  name 
continually  blasphemed;"  that  the  Lord  Jesus,  who  so 
loved  the  world,  is  so  much  hated  and  despised  by  the 
world.  2 The  reproaches  of  them  who  thus  reproach  our 
Master,  if  we  be  his  faithful  servants,  we  should  feel  as 
falling  upon  us.  3And  if  he  take  what  is  said  and  done 
against  his  people,  as  said  and  done  against  himself, 
much  more  reason  have  they  to  find  themselves  aggrieved 
in  that  which  is  said  and  done  against  him.  If  we  pray 
heartily  that  God's  name  may  be  hallowed,  as  we  should  do 
every  day,  we  should  grieve  heartily  that  his  name  is  dis- 
honoured, as  we  see  it  is  every  day.  And  our  resentments 
of  the  reproach  cast  upon  God  and  religion,  we  should  make 
an  humble  and  pious  remonstrance  of  before  God  in  prayer, 
as  king  Hezekiah  spread  Rabshakeh's  blashemous  letter 
before  the  Lord,  with  that  tender  and  affectionate  request, 
"Lord,  bow  down  thine  ear  and  hear;  open,  Lord,  thine 
eyes  and  see,"  2  Kings  xix.  16.  How  pathetically  does 
Joshua  plead,  ch.  vii.  9,  "  What  wilt  thou  do  unto  thy 
great  name?"  And  with  what  a  concern  does  the  psalmist, 
in  the  name  of  the  church,  insist  upon  this,  Ps.  lxxiv.  10, 
u  0  God,  how  long  shall  the  adversary  reproach  ?    Shall  the 


I  Isa.  lii.  5. 


2P?.  lxix.  9. 


3  Matt.  xxv.  45. 


CHRISTIANITY  NO  SECT. 


199 


enemy  blaspheme  thy  name  for  ever?"  And,  ver.  18, 
"  Remember  this,  that  the  enemy  hath  reproached,  0  Lord, 
and  that  the  foolish  people  have  blasphemed  thy  name."  And 
how  earnestly  does  he  beg,  ver.  22,  "  Arise,  0  God,  plead 
thine  own  cause."  Thus  should  the  honour  of  God  and 
religion  lie  nearer  our  hearts  than  any  other  concern  what- 
soever. 

(2.)  Consider  the  miserable  condition  of  those  who  pre- 
sumptuously speak  against  God  and  religion.  Though  they 
may  do  it  with  an  air  of  assurance,  as  if  they  ran  no  hazard, 
yet,  he  that  rolls  this  stone,  it  will  certainly  return  upon 
him  sooner  or  later.  They  that  speak  against  religion  speak 
against  their  own  heads,  *and  their  own  tongues  will  at  last 
fall  upon  them.  We  have  reason  to  bewail  their  madness, 
and  to  pity  and  pray  for  them,  for  they  know  not  what  they 
do.  Miserable  souls !  How  will  they  be  deceived  at  last 
when  they  shall  find  that  3"God  is  not  mocked!"  And 
that  while  they  were  studying  to  put  contempt  on  religion 
they  were  but  preparing  eternal  shame  and  confusion  for 
themselves!  The  Lord  is  a  jealous  God,  and  will  not  hold 
them  guiltless  that  thus  profane  his  name :  their  wit,  and 
learning,  and  figure  in  the  world,  may  imbolden  them  in 
their  sin,  and  bear  them  up  a  while  in  an  open  defiance  of 
all  that  is  sacred,  but  nothing  can  prevent  their  utter  ruin 
except  a  serious  and  sincere  repentance ;  which  is  an  un- 
saying, with  shame  and  self-loathing,  of  all  that  which  they 
have  proudly  spoken  against  God  and  godliness.  They  that 
pervert  the  right  ways  of  the  Lord  will  certainly  3  fall  there- 
in ;  4and  they  that  wrest  the  Scriptures  do  it  to  their  own 
destruction.  Religion's  motto  is,  Nemo  me  impune  lacessit. 
■ — "  He  who  injures  me,  injures  himself,"  "  It  is  dangerous 
playing  with  edge-tools."  5  Jerusalem  will  certainly  be  a 
burthensome  stone  to  all  people  that  burthen  themselves 
with  it.  They  that  spurn  at  the  Rock  of  Salvation,  will  not 
only  be  unable  to  remove  it,  but  will  find  it  8""a  stone  of 
stumbling,"  and  a  "  rock  of  offence."    And  we  find  those 

i  Ps.  Lxiv.  8.  2  Gal.  vi.  7.  3  Hos.  xiv.  9. 

*  2  Pet.  iii.  16.  5  Zech.  xii.  3.  6  1  Pet.  ii.  8. 


200 


CHRISTIANITY  NO  SECT. 


who  ridiculed  the  word  of  the  Lord,  1 "  broken,  and  snared, 
and  taken."  Let  all  those,  therefore,  that  mourn  in  Sion, 
weep  over  those  that  will  not  weep  for  themselves :  and  look 
with  pity  and  compassion  upon  those  who  look  upon  them 
with  scorn  and  contempt. 

(3.)  Consider  the  mischief  that  is  hereby  done  to  the 
souls  of  others.    They  who  thus  err,  their  error  remains 
not  with  themselves,  but  this  poisonous  and  malignant 
breath  infects  others.    Words  spoken  against  religion  a"  eat 
as  doth  a  canker and  they  who  speak  them  seldom  perish 
alone  in  their  iniquity,  for  3 "many  follow  their  pernicious 
ways."    Unwary  souls  are  easily  beguiled,  and  brought  to 
conceive  rooted  prejudices  against  that  which  they  hear 
every  where  spoken  against  ;  and  few  have  consideration 
and  resolution  enough  to  maintain  a  good  opinion  of  that 
which  they  who  set  up  for  wits  make  it  their  business  to 
cry  down.    1Sei*gius  Paul  us  was  a  prudent  man,  and  yet 
St.  Paul  saw  him  in  danger  of  being  turned  away  from  the 
faith  by  the  subtle  suggestions  of  Elymas  the  sorcerer, 
which,  therefore,  the  apostle  resented  with  more  than  ordi- 
nary keenness.    It  is  sad  to  think  how  many  young  people, 
who,  perhaps,  were  well  educated  and  hopeful,  when  they 
go  abroad  into  the  world,  by  conversing  with  those  who  lie 
in  wait  to  deceive,  have  their  minds  insensibly  vitiated  and 
debauched,  and,  perhaps,  they  are  made  seven  times  more 
the  children  of  hell  than  those  that  first  seduced  them. 
Under  pretence  of  free  thought  and  fashionable  conversa- 
tion, and  a  generous  disdain  of  preciseness  and  singularity, 
atheistical  principles  are  imbibed,  the  restraints  of  con- 
science shaken  off,  brutish  lusts  not  only  indulged,  but 
pleaded  for,  and  serious  godliness  and  devotion  looked  on 
with  contempt ;  and  thus  the  heart  is  impregnably  fortified 
for  Satan  against  Christ  and  his  gospel,  u  wrath  is  treasured 
up  against  the  day  of  wrath,"  and  those  who  might  have 
been  the  blessing,  prove  the  plague,  of  their  age ;  which  is 
a  lamentation,  and  shall  be  for  a  lamentation,  to  all  who 


I  Isa.  xxviii.  13. 
3  -2  Pet  il  2. 


*  I  Tim.  ii.  17. 

*  Acts  xiii.  7-ltt 


CHRISTIANITY  NO  SECT. 


201 


wish  well  to  the  souls  of  men,  and  to  those  especially  who 
are  desirous  of  the  welfare  of  the  rising  generation. 

4.  Let  us  take  heed  that  none  of  us  do  at  any  time, 
directly  or  indirectly,  speak  against  the  ways  of  religion 
and  godliness,  or  make  a  confederacy  with  those  that  do 
so.  1  Submit  to  divine  instructions,  given  with  a  strong 
hand,  not  to  walk  in  the  way  of  those  people  who  speak  ill 
of  religion.  Take  heed  of  embracing  any  notions  which 
secretly  tend  to  derogate  from  the  authority  of  the  Holy 
Scriptures,  or  to  diminish  the  honour  of  religion  in  t^e 
soul ;  or  of  accustoming  yourselves  to  such  expressions  as 
treat  not  sacred  things  with  that  awful  regard  which  is  due 
to  them.  Those  were  never  reckoned  wise  men  who  would 
rather  lose  a  friend  than  a  jest ;  much  less  are  they  to  be 
accounted  so  who  will  rather  lose  the  favour  of  their  God. 
How  can  it  be  expected  that  those,  who  in  their  common 
converse  make  themselves  merry  with  serious  things,  should 
at  any  time  be  serious  in  them,  or  experience  the  influence 
and  comfort  of  them  ?  It  is  not  likely  that  those  who  make 
the  word  of  God  the  subject  of  their  jests  should  ever  make 
it  the  guide  of  their  way,  or  find  it  the  spring  of  their  joys. 
Let  us  not  choose  to  associate  with  those  who  have  light 
thoughts  of  religion,  and  are  ready  upon  all  occasions  to 
speak  against  it.  It  is  not  without  good  reason,  that  among 
the  many  words  with  which  St.  Peter  exhorted  his  new 
converts,  this  only  is  recorded,  "save  yourselves  from  this 
untoward  generation,"  Acts  ii.  40.  3  Those  that  listen  to  the 
"counsel  of  the  ungodly,  and  stand  in  the  way  of  sinners,  as 
willing  to  walk  with  them,  will  come  at  length,  if  almighty 
grace  prevent  not,  to  "sit  in  the  seat  of  the  scornful."  Let 
us  therefore  abide  by  that  which  Job  and  Eliphaz,  even  in 
the  heat  of  dispute,  were  agreed  on,  that  "the  counsel  of 
the  wicked  shall  be  far  from  us;"  which  protestation  we 
have,  Job  xxi.  16;  xxii.  18.  It  is  dangerous  making 
friendship  with  those  who  have  an  enmity  to  serious  godli- 
ness, lest  we  learn  their  way,  and  get  a  snare  to  our  souls. 

There  are  two  common  pretences,  and  seemingly  plausible 

>  Iaa.  viiL  11,  12.  "  Ps.  i.  1. 


202 


CHRISTIANITY  NO  SECT. 


ones,  under  which  those  who  speak  against  religion  shelter 
themselves;  but  they  are  neither  of  them  justifiable. 

(1.)  They  pretend  that  it  is  only  for  argument  sake  that 
they  object  against  religion,  and  pick  quarrels  with  it,  and, 
so  little  esteem  they  have  of  the  thing  called  sincerity,  they 
will  not  be  thought  to  mean  as  they  say.  And  are  the  great 
principles  of  religion  become  such  moot  points,  such  matters 
of  doubtful  disputation,  that  it  is  indifferent  which  side  of 
the  question  a  man  takes,  and  upon  which  he  may  argue, 
pro  or  con — "for  or  against,"  at  his  pleasure?  That  grave 
and  weighty  1  saying  of  a  learned  heathen  is  enough  to 
silence  this  pretence,  Mala  enim  et  impia  consuetudo  est, 
contra  Deos  disputandi,  sive  ex  animo  id  sit,  sive  simulate; 
"It  is  an  evil  thing  to  talk  against  religion,  whether  a 
man  means  as  he  says  or  no,"  or,  in  the  language  of  our  age, 
whether  he  speak  seriously,  or  only  banter.  Julian  the 
apostate,  who,  before  he  threw  off  his  disguise,  frequently 
argued  against  Christanity,  pretended  it  was  only  for  dis- 
putation sake.  But  "  out  of  the  abundance  of  the  heart  the 
mouth  speaks,"  and  whence  can  such  evil  things  come,  but 
from  an  evil  treasure  there 

(2.)  They  pretend  that  it  is  not  religion  that  they  ridi- 
cule and  expose  to  contempt,  but  some  particular  forms  and 
modes  of  religious  worship  which  they  do  not  like.  And 
this  is  one  ill  effect  of  the  unhappy  divisions  among  Christians, 
that  while  one  side  has  laboured  to  make  the  other  con- 
temptible, religion  in  general  has  suffered  on  all  sides.  To 
reprove  what  we  think  amiss  with  prudence  and  meekness, 
is  well ;  but  to  reproach  and  make  a  jest  of  that  which  our 
fellow-Cliristians  look  upon  as  sacred,  and  make  a  part  of 
their  religion,  cannot  be  to  any  good  purpose  at  alL  To 
scoff  at  the  mistakes  or  weaknesses  of  our  brethren  is  the 
way  to  provoke  and  harden  them,  but  not  to  convince  and 
reform  them.  They  who  think  to  justify  this  way  of  ridi- 
culing those  that  differ  from  them,  by  the  instance  of  Elijah's 
jeering  the  priests  of  Baal,  perhaps,  1,;know  not  what  manner 
of  spirit  they  are  of,  no  more  than  those  disciples  did  who 

i  Cic  de  Sat.  Deor.  lib.  2,  ad  fin.  2  Luke  ix.  55. 


CHRISTIANITY  NO  SECT. 


203 


would  have  their  intemperate  heats  countenanced  by  the 
example  of  that  great  prophet. 

5.  Let  us  who  profess  the  Christian  religion  be  very 
cautious  that  we  do  not  give  occasion  to  any  to  speak  against 
it.    If  there  are  those,  in  all  places,  who  are  industrious  to 
cast  reproaches  upon  religion,  then  we  have  need  to  walk 
circumspectly,  and  to  look  well  to  our  goings,  that  those 
who  watch  for  our  halting  may  have  no  occasion  given  them 
to  blaspheme.    It  is  certain,  that  though  in  religion  there 
is  nothing  which  may  be  justly  spoken  against,  yet  among 
those  who  profess  it  there  is  too  often  found  that  which  de- 
serves to  be  taxed,  and  which  cannot  pass  without  just 
and  severe  reflections. — Pudet  hcec  opprobria  nobis — "These 
reproaches  are  a  disgrace  to  us." — Are  there  not  those  within 
the  pale  of  the  church  through  whom  the  name  of  God  and 
his  doctrine  are  blasphemed,  *and  "by  reason  of  whom  the 
way  of  truth  is  evil  spoken  of  ?    Are  there  not  those  who 
wear  Christ's  livery,  but  are  a  2  scandal  to  his  family, 3  spots 
in  the  love-feasts,  and  a  standing  reproach  to  that  worthy 
name  by  which  they  are  called  ?  Now,  though  it  is  certainly 
very  unjust  and  unfair  to  impute  the  faults  of  professors  to 
the  religion  they  profess,  and  to  reproach  Christianity  be- 
cause there  are  those  that  are  called  Christians  who  expose 
themselves  to  reproach ;  yet  it  is,  without  question,  the  sin 
of  those  who  give  men  occasion  to  do  so.    This  was  the 
condemnation  in  David's  case,  and  entailed  the  sword  upon 
his  house,  though  the  sin  was  pardoned  by  which  he  had 
'given  great  occasion  to  the  enemies  of  the  Lord  to  blas- 
pheme/' 2  Sam.  xii.  14.  Let  us  therefore  double  our  diligence 
and  care  to  give  no  offence  either  to  Jew  or  Gentile ;  that 
religion,  which  has  so  often  been  wounded  in  the  house  of 
her  friends,  may  never  be  wounded  through  our  misconduct. 

If  we  inquire,  as  we  are  concerned  to  do,  what  it  is  that 
gives  occasion  of  reflection  upon  religion,  we  shall  find  that 

>  2  Pet.  ii.  2. 

2The  foulest  reproaches  of  the  primitive  Christians  took  rise  from  the  vile 
practices  of  the  Gnostics,  and  other  Pseudo-christians.  Of  which,  Vid.  Euseb. 
EccL  Hist.  L  4.  C.7. 

3  Jude lfc. 


204 


CHRISTIANITY  SO  SECT. 


thei  mprudenee  of  those  that  profess  it  gives  some  occasion, 
but  their  immoralities  much  more. 

(1.)  The  imprudence  of  Christians  often  turns  to  the  le- 
proach  of  Christianity.    There  may  be  such  over-doing,  even 
in  well-doing,  as  may  prove  undoing.    When  more  stress  is 
laid  than  ought  to  be  upon  some  instances  of  religion,  to  the 
exclusion  of  others,  and  the  exercises  of  devotion  are  either 
mistimed,  or  misplaced,  or  misproportioned,  religion  is  hereby 
misrepresented,  or  looked  upon  to  disadvantage.    Rash  and 
indiscreet  zeal  may  give  occasion  to  those  who  seek  occasion 
to  speak  against  all  religious  zeal.     Therefore  1  "walk  in 
wisdom  toward  them  that  are  without."    Religion  is  a  most 
sweet,  and  pleasant,  and  amiable  thing:  let  not  us,  by  our 
indiscretion,  make  it  a  task  to  ourselves,  and  a  terror  to 
others.    The  more  the  children  of  God  2 are  children  of  wis- 
dom, the  more  they  justify  it,  and  its  ways.    Christian  pru- 
dence is  very  much  the  beauty  and  strength  of  Christian 
piety.    Though  it  will  secure  the  welfare  of  our  own  souls 
if  we  walk  in  our  integrity,  yet  it  is  necessary,  for  the  pre- 
serving the  credit  of  our  profession,  that  we  walk  in  wisdom, 
that  3  "wisdom  of  the  prudent"  which  is  to  "  understand 
his  way,"  that  *"  wisdom  which  is  profitable  to  direct." 
'And  "  if  any  man  lack  this  wisdom,  let  him  ask  it  of  God, 
who  gives  liberally,  and  upbraids  us  not"  with  our  folly. 
Pray  with  David,  Ps.  xxvii.  11,  "'Teach  me  thy  way,  0 
Lord,  and  lead  me  in  a  plain  path,  because  of  mine  enemies." 
(Hebr.  because  of  mine  observers.)    Our  enemies  are  our 
observers,  and  will  be  ready  to  reproach  our  way,  for  the 
sake  of  the  false  steps  we  take  in  it ;  and  therefore  we  have 
need  to  ponder  the  path  of  our  feet,  and  let  discretion  guide 
and  govern  our  zeal. 

(2.)  The  immoralities  of  those  who  profess  Christianity 
turn  much  more  to  the  reproach  of  that  holy  religion,  when 
those  who  are  called  Christians  are  griping  and  covetous, 
and  greedy  of  the  world ;  when  they  are  false  and  deceitful 
and  unjust  in  their  dealings;  sour  and  morose,  and  unna 


i  Col.  iv.  5. 
*  Eccl.  x.  10 


2  Luke  vii.  35. 
5  Jam.  i.  B. 


3  Prov.  xiv.  8. 


CHRISTIANITY  >'0  SECT. 


205 


tural  to  their  relations;  turbulent  and  unquiet  in  societies; 
when  they  are  fro  ward  and  passionate,  proud  and  haughty, 
hard-hearted  and  oppressive,  loose  and  intemperate ;  when 
they  are  found  guilty  of  lying  and  cheating,  drunkenness 
or  uncleanness ;  when  it  appears  that  they  keep  up  some 
secret  haunts  of  sin,  under  the  cloak  and  covert  of  a  spe- 
cious profession ;  when  they  who  profess  the  Christian  faith 
indulge  themselves  in  those  things  that  are  contrary  to  the 
light  and  law  even  of  natural  religion :  this  is  that  which 
opens  the  mouths  of  the  adversaries  to  speak  reproachfully 
of  that  religion,  the  profession  of  which  is  made  to  consist 
with  such  vile  practices,  which  cannot  possibly  consist  with 
the  power  of  it.  This  makes  people  ready  to  say,  as  that 
Mahometan  prince  did  when  the  Christians  had  broken 
their  league  with  him,  "  0  Jesus !  are  these  thy  Christians  ?" 
Or,  as  the  complaint  was  upon  another  occasion,  ami  hoc  rum 
evangelium,  cut  hi  non  evangelium — "  Either  this  is  not 
gospel,  or  these  are  not  to  be  called  professors  of  the  gospel." 
2If  ministers  "  give  offence  in  any  thing,"  not  they  only, 
but  their  ministry,  will  be  blamed.  Nay,  if  servants,  and 
Christians  of  the  lowest  rank  and  figure  be  unfaithful  and 
disobedient  to  the  government  they  are  under,  the  a"name 
of  God,  and  his  doctrine,"  is  likely  to  be  blasphemed.  Let 
us,  therefore,  who  profess  relation  to  the  eternal  God,  and 
dependence  upon  the  blessed  Jesus,  and  a  regard  to  the 
Holy  Scriptures,  as  we  value  the  reputation  of  our  religion, 
3"  walk  worthy  of  the  Lord  unto  all  pleasing."  Let  us 
order  our  conversation  so  in  every  thing,  that  we  may 
4 "adorn  the  doctrine  of  God  our  Saviour."  "While  we  are 
called  by  so  good  a  name  let  us  not  dare  to  do  an  evil 
thing.  The  disciples  of  Christ  are  as  a  s"  city  upon  a  hill," 
and  have  many  eyes  upon  them,  and  therefore  have  need  to 
behave  themselves  with  a  great  deal  of  caution,  and  to 
•"abstain  from  all  appearance  of  evil."  Let  us  not  do  any- 
thing that  is  unjust,  or  unbecoming  us  j  nor  allow  ourselves 
in  that  which  wc  know  the  gospel  we  profess  does  by  no 

i  2  Cor.  vi.  3.  *  1  Tim.  vi.  1.  '  Col.  i.  10. 

*  Tit.  ii.  10.  «  Matt  v.  14.  «  Thess.  v.  22. 


206 


CHRISTIANITY  NO  SECT, 


means  allow  of,  lest  we  be  to  answer  another  day  for  all  the 
reproach  of  religion  which  we  have  occasioned.  How  light 
soever  we  may  make  of  this  now,  we  shall  find  that  it  will 
greatly  inflame  the  reckoning  shortly,  when  God  will  assert 
the  honour  of  his  own  name,  and  will  be  glorified  upon  those 
by  whom  he  was  not  glorified.  In  consideration  of  this,  let 
us  see  to  it,  that  we 1  have  our  conversation  honest  among  the 
adversaries  of  our  religion,  that  they  who  speak  against  us  as 
evil-doers,  may,  by  our  good  works  which  they  shall  behold, 
be  brought  to  glorify  God,  and  to  entertain  good  thoughts  of 
religion;  or  at  least,  2that  "we  may  with  well  doing  put  to 
silence  the  ignorance  of  foolish  men."  Our  religion,  I  am 
sure,  is  an  honour  to  us ;  let  not  us  then  be  a  dishonour  to  it. 

6.  If  there  be  those  every  where  that  speak  against  religion 
and  godliness,  let  us  then  as  we  have  opportunity  be  ready 
to  speak  for  it.  Every  Christian  should  be  both  a  witness 
and  an  advocate  for  his  religion,  and  the  rather  because  it  is 
so  much  opposed  and  contradicted ;  next  to  our  care  not  to  be 
a  shame  to  the  gospel,  should  be  our  resolution  not  to  be 
ashamed  of  the  gospel ;  you  are  subpoenaed  by  the  King  of 
kings  to  appear  for  him  in  the  world ;  "  Ye  are  my  witnesses 
saith  the  Lord,"  Isa.  xliii.  10.  Do  not  betray  this  cause 
then  by  declining  your  testimony,  how  much  soever  you 
may  be  brow-beaten  and  confronted.  Say  with  a  holy  bold- 
ness, as  Elihu,  Job  xxxvi.  2,  "Suffer  me  a  little,  and  I  will 
show  you  that  I  have  yet  to  speak  on  God's  behalf."  You 
hear  what  is  daringly  said  against  God,  how  his  holy  name 
is  trampled  upon  and  abused,  his  truths  contradicted,  his 
word  and  ordinances  vilified,  and  have  you  never  a  word  to 
say  for  him  1  Is  our  Lord  Jesus  appearing  for  us  in  heaven, 
pleading  our  cause  there,  pleading  it  with  his  own  blood,  and 
shall  not  we  be  ready  to  appear  for  him  on  earth,  and  plead 
his  cause,  though  it  were  with  the  hazard  of  our  blood  1  As 
it  is  then  a  time  to  keep  silence  when  we  ourselves  are 
spoken  against,  3 1  as  a  deaf  man  heard  not;  so  it  is  then  4 a 
time  to  speak  when  God  is  spoken  against,  and  the  honour 
of  our  religion  lies  at  stake :  at  such  a  time  we  must  take 

1 1  Pet  ii.  12.       2 1  Pet.  ii.  15.       3  Ps.  xxxviii.  13.       *  Eccl.  iii.  7. 


CHRISTIANITY  NO  SECT. 


207 


heed,  lest  by  a  cowardly  silence  we  wrong  so  just  a  cause,  as 
if  we  were  either  ashamed  or  afraid  to  own  it.  Wisdom's 
children  should  take  all  occasions  to  justify  wisdom,  and 
vindicate  her  from  the  aspersions  that  are  cast  upon  her. 
Read  the  doom  of  him  that  is  ashamed  of  Christ  and  of  his 
words  in  this  adulterous  generation,  Mark  viii.  38,  "  Of  him 
shall  the  Son  of  man  be  ashamed  when  he  comes  in  the  glory 
of  his  Father."  Not  confessing  Christ  when  we  are  called 
to  it,  is  in  effect  denying  him,  and  disowning  relationship  to 
him ;  *and  they  who  do  so,  except  they  repent  as  Peter  did, 
will  shortly  be  denied  and  disowned  by  him.  If  we  should, 
with  an 2  angry  countenance  at  least,  drive  away  a  backbiting 
tongue  that  reproaches  our  brother,  much  more  a  blasphe- 
mous tongue  that  reproaches  our  Maker.  Should  we  hear  a 
near  relation,  or  a  dear  friend,  in  whose  reputation  it  is 
natural  for  us  to  reckon  ourselves  sharers,  spoken  against 
and  slandered,  we  would  readily  appear  in  his  vindication ; 
and  have  we  no  resentments  of  the  contempt  and  contumely 
cast  on  religion  X  Can  we  sit  by  contentedly  to  hear  God 
and  Christ,  and  the  Scripture  and  serious  godliness,  reflected 
en,  and  have  we  nothing  to  say  in  their  behalf?  Common 
equity  obliges  us  to  be  the  patrons  of  a  just,  but  wronged 
cause.  And  that  we  may  not  think  ourselves  discharged 
from  this  duty,  by  our  inability  to  defend  the  truths  and 
ways  of  God,  and  so  make  our  ignorance  and  unskilfulness 
in  the  word  of  righteousness  an  excuse  for  our  cowardice 
and  want  of  zeal,  we  ought  to  take  pains  to  furnish  ourselves 
with  a  clear  and  distinct  knowledge  of  the  3 "  certainty  of 
those  things  wherein  we  have  been  instructed."  We  must 
labour  to  understand  not  only  the  truths  and  principles,  but 
the  grounds  and  evidences,  of  our  religion,  that  we  may  be 
able  to  4  give  an  answer  ((nroXoyiav,  an  apology,)  to  every 
man  that  asks  us  a  reason  of  the"  hope  that  is  in  us.  How 
industrious  are  the  profane  wits  of  the  age  to  find  out  some- 
thing to  say  against  religion !  and  should  not  that  quicken 
lis  to  provide  ourselves  with  the  ""armour  of  righteousnes.' 

»  Lukp  xii.  9;  2  Tim.  iL  10         ^Pror  ixv.  23.  i.        3  Luke  i.  4. 
*lPetiil5.  62Coj.vL  7 


208 


CHRISTIANITY  NO  SECT. 


both  on  the  right  hand  and  onthG  left,"  aiming  at  the  1  "riches 
of  the  full  assurance  of  understanding?"  And  if  we  do,  as 
there  is  occasion,  with  humility  and  sincerity,  and  from  a 
principle  of  zeal  for  God  and  his  honour,  appear  in  defence 
of  religion  and  its  injured  cause,  we  may  doubtless  take 
encouragement  from  that  promise,  Matt.  x.  19,  "It  shall  be 
given  you  in  that  same  hour  what  ye  shall  speak."  God  will 
own  those  that  own  him,  and  will  not  fail  to  furnish  his 
faithful  advocates  with  needful  instructions,  and  many  times 
ordains  such  s"  strength  out  of  the  mouth  of  babes  and  suck- 
lings," as  strangely  "stills  the  enemy  and  avenger." 

7.  Let  none  of  us  ever  think  the  worse  of  the  way  of 
religion  and  godliness  for  its  being  "every  where  spoken 
against,"  nor  be  frightened  hereby  from  walking  in  that  way. 
The  contempt  cast  on  the  practice  of  piety  is  with  many  an  in- 
vincible objection  against  it ;  their  good  impressions,  good  pur- 
poses, and  good  overtures,  are  hereby  crushed  and  brought  to 
nothing:  they  have  that  within  them  which  tells  them  that  the 
way  of  sobriety  and  serious  godliness  is  a  very  good  way,  and 
they  sometimes  hear  that  word  behind  them  saying,  '"This  is 
the  way,  walk  ye  in  it ; "  but  they  have  those  about  them  that 
tell  them  otherwise,  and  thus  the  convictions  of  conscience  are 
overruled  and  baffled  by  the  censures  and  reproaches  of  men, 
whose  praise  they  covet  more  than  the  praise  of  God. 

But  to  take  off  the  force  of  this  objection  let  us  consider 
these  four  things : 

(1.)  Consider  who  they  are  that  speak  against  religion  and 
godliness.  Not  only  they  who  are  mortal  men,  whom  the 
4 "moth  shall  eat  up  like  a  garment;  men  that  shall  die," 
and  the  "  sons  of  men,  which  shall  be  made  as  grass,"  all 
whose  thoughts  will  shortly  perish  with  them,  and  therefore 
why  should  we  "  fear  their  reproach,  or  be  afraid  of  their 
revilings  ? "  Not  only  they  who  are  fallible  men,  who  may 
be  mistaken,  and  whose  judgment  is  by  no  means  decisive  ; 
nor  such  as  will  bear  us  out ;  shall  we  put  what  men  say  in 
the  scale  against  what  God  says  ?    "  Let  God  be  true,  and 

1  CoL  ii.  2.  2  Ps.  yiu.  2. 

3  Isa.  xxx.  21.  <  Isa.  li.  7,  8,  12. 


CHRISTIANITY  NO  SECT. 


209 


every  man  a  liar."  We  must  not  be  judged  hereafter,  and 
therefore  should  not  be  ruled  now,  by  the  sentiments  and 
opinions  of  men.  Those  who  speak  against  religion  are  also 
for  the  most  part  bad  men,  men  of  unsettled  heads,  debauched 
consciences,  and  profligate  lives.  It  is  the  fool,  and  none  but 
he,  that  says  in  his  heart,  "There  is  no  God."  The  scoffers 
of  the  last  days  are  men  that  walk  after  their  own  lusts, 
whose  carnal  fleshly  interest  retains  them  on  that  side. 
David  was  abused  by  the  abjects,  Ps.  xxxv.  15,  and  the 
Christians  at  Thessalonica,  by  "  certain  lewd  fellows  of  the 
baser  sort,"  Acts  xvii.  5.  Such  as  those  are  the  men  that 
make  a  mock  at  religion ;  and  shall  we  be  swayed  and 
influenced  in  the  greatest  concerns  of  our  immortal  souls  by 
such  men  as  these  ?  Shall  those  have  the  government  of 
us  that  have  so  little  government  of  themselves  ?  Shall  the 
cavils  and  vain  scoffs  of  those  who  know  not  what  it  is  to 
be  serious,  carry  the  day  against  the  deliberate  sentiments 
of  all  wise  and  good  men,  who  have  with  one  consent  sub- 
scribed to  the  equity  and  goodness  of  religion's  ways  ?  If 
we  choose  such  as  these  for  our  leaders,  surely  the  "  blind 
lead  the  blind ;  "  and  we  know  the  consequence. 

(2.)  Consider  how  trifling  and  frivolous  that  is  which  is 
commonly  said  against  religion  and  godliness.  The  devil 
made  his  first  fatal  assault  upon  mankind  by  lies  and 
slanders,  suggesting  hard  thoughts  of  God,  and  promising 
impunity  in  sin ;  and  by  the  same  wretched  methods  he 
still  supports  and  carries  on  his  interest  in  the  world.  They 
who  speak  against  religion,  make  lies  their  refuge,  and 
under  falsehood  they  hide  themselves.  All  those  bold  and 
daring  things  which  are  spoken  against  religion,  are  either 
groundless  and  unproved  calumnies,  or  very  unjust  and  un- 
fair representations.  Hence  the  enemies  of  religion  are  said 
to  be  1  "absurd  and  unreasonable  men;"  men  who,  while 
they  cry  up  the  oracles  of  reason,  rebel  against  all  the  light 
and  laws  of  it.  Put  all  that  together  which  is  spoken 
against  godliness,  and  weigh  it  in  the  balance  of  right  reason, 
and  you  will  write  "Tekel"  upon  it,  "weighed  in  the  balance 
I  2  Thesa.  iii.  2. 

o 


210 


CHRISTIANITY  NO  SECT. 


and  found  wanting."  And,  as  if  an  overruling  Providence 
had  forced  the  scoffers  of  these  last  days  to  confess  their  own 
infatuation,  some  of  those  who  have  been  most  sharp  in 
their  invectives  against  religion,  have  been  no  less  free 
in  their  satires  against  reason  itself,  as  if  they  were  resolved 
to  answer  the  character  of  Solomon's  fool,  whose  1  "wisdom 
fails  him"  so  far,  that  "he  saith  to  every  one  that  he  is  a 
fool." 

(3.)  Consider  how  much  is  to  be  said  for  religion,  notwith- 
standing it  is  "every  where  spoken  against."  Religion  has 
reason  on  its  side,  its  cause  is  a  good  cause ;  and  it  is  the 
right  way,  whoever  speaks  against  it.  2 "  It  is  no  disparage- 
ment (as  that  excellent  pen  expresses  it)  to  be  laughed  at, 
but  to  deserve  to  be  so."  You  have  heard  religion  reproached, 
but  did  you  ever  find  that  it  deserved  to  be  so  ?  Nay.  on 
the  contrary,  have  you  not  found  that  it  very  well  deserves 
your  best  affections  and  services'^  Inquire  of  those  who 
have  made  trial  of  it,  consult  the  experiences  of  others : 
3 "Call  now,  if  there  be  any  that  will  answer  thee,  and  to 
which  of  the  saints  wilt  thou  turn  ?"  4  "Ask  thy  father  and 
he  will  show  thee;  thine  elders,  and  they  will  tell  8 thee 
that  the  fear  of  the  Lord,  that  is  wisdom,  and  to  depart 
from  evil,  that  is- understanding."  They  will  tell  thee,  6  that 
religion's  ways  are  "ways  of  pleasantness,  and  all  her  paths 
are  peace,"  and  that  all  the  wealth  and  pleasure  in  this 
world  is  not  worth  one  hour's  communion  with  God  in 
Jesus  Christ.  They  will  tell  thee  that  there  are  no  truths 
so  certain  and  weighty  as  divine  truths,  and  that  no  statutes 
and  judgments  are  so  righteous  as  the  divine  law,  which  is 
holy,  just,  and  good.  They  will  tell  thee  that  real  holiness 
and  sanctification  is  the  perfection  of  the  human  nature,  as 
well  as  the  participation  of  the  divine  nature ;  that  a  firm 
belief  of  the  principles  of  religion  is  the  greatest  improve- 
ment of  our  intellectual  powers,  a  strict  adherence  to  its 
rules  our  surest  guide  in  all  our  ways,  and  a  cheerful 
dependence  upon  its  promises,  the  fountain  of  better  joys, 

Eccl  x.  3.  2  Archbp.  Tillotson's  Sermon  on  2  Pet  ii.  3.      3  Jot.  v.  1. 

*  Deut  xxxii.  7.    5  Job  xxviii.  28.  ■  Prov.  iii.  17. 


CHRISTIANITY  NO  SECT. 


211 


and  the  foundation  of  better  hopes,  than  any  we  can  be 
furnished  with  in  the  things  of  sense  and  time.  They  will 
tell  thee,  that  a  life  of  serious  godliness  is  incomparably  the 
most  sublime  and  honourable,  the  most  sweet  and  comfort- 
able, life  a  man  can  live  in  this  world ;  and  that  nothing 
does  more  answer  the  end  of  our  creation,  better  befriend 
society,  or  conduce  more  to  our  true  interest  in  both  worlds, 
than  that  holy  religion  which  is  "every  where  spoken 
against." 

(4.)  Consider  that  the  cause  of  religion  and  godliness, 
however  it  be  spoken  against  and  opposed,  will  infallibly  be 
the  prevailing  cause  at  last.  We  are  sensible  of  a  mighty 
struggle  in  the  world  between  the  "  seed  of  the  woman  and 
the  seed  of  the  serpent;"  Michael  and  his  angels  on  the 
one  side,  and  the  dragon  and  his  angels  on  the  other.  Many 
there  are  who  speak  against  religion,  and  are  very  vigorous 
in  opposing  it,  and  some,  though  but  a  few,  who  are  speak- 
ing for  it,  contending  for  the  faith,  and  striving  against  sin. 
Now  it  is  desirable  to  know  which  of  these  contesting  in- 
terests will  be  victorious ;  and  we  may  be  assured  that  the 
cause  of  God  and  religion  will  certainly  carry  the  day. 
Contradicted  truths  will  be  effectually  cleared  and  vindi 
cated ;  despised  holiness  will  be  honoured ;  mistakes  recti- 
fied ;  reproaches  rolled  away ;  and  every  tlung  set  in  a  true 
light.  lu  Then  you  shall  return  and  discern"  between  truth 
and  falsehood,  right  and  wrong,  which  now  it  is  not  always 
easy  to  do.  The  day  of  the  Lord  is  said  to  be  in  the  "  valley 
of  decision,"  Joel  iii.  14,  because  then  and  there  will  this 
great  cause  be  decided,  which  has  been  so  long  depending ; 
and  a  definitive  sentence  given,  from  which  there  will  be  no 
appeal,  and  against  which  there  will  be  no  exception.  2 "  Our 
God  will  then  come,  and  will  not  keep  silence :"  whoever 
now  speaks  against  religion,  he  will  then  speak  for  it,  and 
will  undoubtedly  be 3"  justified  when  he  speaks,"  and  "  clear 
when  he  judgeth."  Particular  parties  and  interests,  as  such, 
will  wither  and  come  to  nothing,  but  Catholic  Christianity, 
that  is,  denying  ungodliness  and  worldly  lusts,  and  living 

1  Mai.  iii.  18.  2  Ps.  L  3.  3  ps.  &  4 


212 


CHRISTIANITY  NO  SECT. 


soberly,  righteously,  and  godly  in  this  present  world,  in  ex- 
pectation of  the  blessed  hope ;  this  is  good,  and  the  goodness 
of  it  being  founded  on  the  unchangeable  will  of  the  Eternal 
Mind,  it  is  eternally  good,  and  no  doubt  will  be  eternally 
glorious,  whatever  is  said  against  it.  This,  this  is  that  gold 
and  silver,  and  those  precious  stones,  which  will  stand  the 
test  of  the  fire  that  shall  "  try  every  man's  work,"  1  Cor. 
iii.  12,  13;  and  will  be  lu  found  unto  praise,  and  honour, 
and  glory,  at  the  appearing  of  Jesus  Christ." 

Assure  yourselves,  Christians,  there  is  a  2  "  day  of  recom- 
pence  for  the  controversy  of  Sion  coming,"  and  it  is  at  hand ; 
3"  Behold,  the  Judge  standeth  before  the  door,"  Then  vice 
and  wickedness,  which  now  appear  so  daring,  so  threatening, 
will  be  effectually  and  irrecoverably  crushed ;  and  such  a 
fatal  and  incurable  blow  given  to  the  serpent's  head,  that 
he  shall  never  hiss,  shall  never  spit  his  venom  any  more : 
then  shall  the  u  upright  have  the  dominion,"  Ps.  xlix.  14, 
and  all  the  faithful  soldiers  of  the  Lord  Jesus  shall  be  called 
to  4set  their  tt  feet  upon  the  necks"  of  principalities  and 
powers.  Then  atheists  and  blasphemers,  the  debauchees 
and  profane  scoffers  of  the  age,  will  have  their  mouths 
stopped  with  an  irresistible  conviction ;  will  have  all  their 
vile  calumnies  visibly  confuted,  their  hearts  filled  with  un- 
speakable horror,  and  their  faces  with  everlasting  shame: 
their  refuge  of  lies  will  then  be  swept  away,  and  rocks 
and  mountains"  called  upon  in  vain  to  shelter  them ;  6  then 
shall  the  righteous,  who  are  now  trampled  upon  and  de- 
spised, "  shine  as  the  sun  in  the  firmament  of  their  Father." 
Wisdom  and  her  children  shall  be  first  justified,  and  then 
glorified,  before  all  the  world:  and  they  who  through  grace 
have  7"  gotten  the  victory  over  the  beast,  and  over  his 
image,"  shall  solace  themselves,  and  praise  their  Redeemer 
with  everlasting  songs  of  triumph.  The  dust  that  is  now 
unjustly  tlirown  upon  them  will  not  only  be  wiped  off,  but 
will  add  to  their  glory,8  and  even*  reproach  for  the  testi- 
mony of  Jesus  will  be  a  pearl  in  their  crown.    The  right- 

1 1  Pet  L  7.         -  isa.  s.         *  Jam.  v.  9.         «  Josh.  x.  24. 

*  Eev.  ri  16.        6  Matt.  BL  43.  '  Eev.  xv.  t        «  Malt  x.  11, 12. 


CHRISTIANITY  KO  SECT. 


213 


eous  Judge  of  heaven  and  earth  1<<will  shortly  render  to 
every  man  according  to  his  work :  To  them  who  by  patient 
continuance  in  well-doing,  seek  for  glory,  and  honour,  and 
immortality"  in  the  other  world,  and,  in  pursuit  of  that, 
patiently  bear  disgrace  and  contempt  in  this,  to  them  he 
will  render  eternal  life,  which  will  make  them  as  happy  as 
they  can  desire,  far  more  happy  than  they  can  conceive. 
But  to  them  that  are  contentious,  and  do  not  obey  the  truth, 
but  contradict  it,  and  rebel  against  the  light  and  laws  of  it, 
being  resolved  to  obey  unrighteousness,  to  them  he  will 
render,  with  a  just  and  almighty  hand,  indignation  and 
wrath;  the  effect  of  which  will  be  such  tribulation  and 
anguish  to  the  soul,  as  will  make  them  feel  eternally,  what 
now  they  will  not  be  persuaded  to  believe,  that  3"  it  is  a 
fearful  tiling  to  fall  into  the  hands  of  the  living  God ;"  for 
never  any  hardened  their  hearts  against  him  and  prospered. 
Brethren,  3"  these  are  the  true  sayings  of  God,"  on  the  cer- 
tainty of  which  we  may  venture  our  immortal  souls. 

They  who  speak  and  act  so  much  against  religion,  design 
to  run  it  down,  and  extirpate  it,  that  the  4"  name  of  it  may 
be  no  more  in  remembrance,"  and  perhaps  you  hear  them 
sometimes  boast  of  their  success  herein;  if  they  can  but 
handsomely,  as  they  think,  ridicule  the  sacred  text,  or  ban- 
ter any  of  the  divine  mysteries,  or  hector  over  a  good  man, 
they  are  ready  to  triumph,  as  if  they  had  run  down  religion. 
Run  down  religion !  In  the  name  of  my  great  Master,  I 
defy  all  the  powers  of  nell  and  earth  to  run  it  down  :5  they 
may  sooner  run  down  the  flowing  tide,  or  the  sun  when  he 
goes  forth  in  his  strength,  than  run  down  the  least  of  the 
dictates  of  eternal  truth,  not  one  6iota  or  tittle  of  which 
shall  fall  to  the  ground.  Dagon  will  certainly  fall  before 
the  Ark  of  the  Lord ;  7 and  the  rod  of  Aaron  will  swallow  up 
the  rods  of  the  magicians.  Do  they  talk  of  running  down 
religion,  and  the  Scriptures,  and  the  ordinances  of  Christ  ? 
"  The  virgin,  the  daughter  of  Sion,  hath  despised  them, 
and  laughed  them  to  scom;  the  daughter  of  Jerusalem  hath 

i  Rom.  ii.  6-9.         2  Heb.  x.  31.         3  Rev.  xix.  9.         *  Ps.  ixxxiii.  4. 
5  Magna  est  Veritas  et  prcevakbit — Great  is  the  truth,  and  it  will  prevail 
c  Matt.  v.  18.  7  Exod.  vii.  12.      8  Isa.  xxxvil  22. 


214 


CHRIST  I  AMITY  NO  SECT. 


shaken  her  head  at  them ;"  and  has  therefore  *  put  them  to 
shame,  because  God  hath  despised  them,"  as  it  is  said,  Ps. 
liii.  5.  xHe  that  "sits  in  the  heavens"  enjoying  himself, 
2"and  rides  upon  the  heavens"  for  the  help  of  his  people, 
derides  their  attempts  against  the  kingdom  of  his  Son,  as 
vain  and  fruitless.  "  The  Lord  shall  laugh  at  them,  for  he 
sees  that  his  day  is  coming."  They  have  their  day  now,  it 
is  their  hour  and  the  power  of  darkness;  but  God  will 
have  his  day  shortly,. and  a  glorious  day  it  will  be,  when 
our  Lord  Jesus  shall  appear  in  all  the  power  and  grandeur 
of  the  upper  world,  to  the  everlasting  terror  and  confusion 
of  all  his  adversaries,  and  the  everlasting  joy  and  honour  of 
all  his  faithful  servants  and  soldiers:  with  the  believing 
hopes  and  prospects  of  which  day,  let  all  those  who  heartily 
espouse  and  plead  religion's  righteous  cause,  comfort  them- 
selves and  one  another. 

iPa.ii.4  Deut.  xx 


4  CHURCH  IN  THE  HOUSE. 

A    SERMON    CONCERNING*    FAMILY  I'ELIGION 


A  CHURCH  IN  THE  HOUSE. 


A    SERMON    CONCERNING    FAMILY  RELIGION. 


"With  the  church  that  is  in  their  house."— 1  Cor.  xvi.  19. 

Some  veiy  good  interpreters,  I  know,  understand  this  of 
a  settled,  stated,  solemn  meeting  of  Christians  at  the  house 
of  Aquila  and  Priscilla,  for  public  worship ;  and  they  were 
glad  of  houses  to  meet  in  where  they  wanted  those  better 
conveniences  which  the  church  was  afterwards,  in  her  pros- 
perous days,  accommodated  with.  "When  they  hacT  not 
such  places  as  they  could  wish  they  thankfully  made  use 
of  such  as  they  could  get. 

But  others  think  it  is  meant  only  of  their  own  family, 
and  the  strangers  within  their  gates,  among  whom  there 
was  so  much  piety  and  devotion  that  it  might  well  be 
called  a  church  or  religious  house.  Thus  the  ancients 
generally  understood  it.  Nor  was  it  only  Aquila  and 
Priscilla,  whose  house  Avas  thus  celebrated  for  religion, 
here  and  Rom.  xvi.  5,  -but  Nymphas  also  had  a  church  in 
his  house,  Col.  iv.  15,  and  Philemon,  ver.  2.  Not  but  that 
others,  to  whom  and  from  whom  salutations  are  sent  in 
St.  Paul's  epistles,  made  conscience  of  keeping  up  religion 
in  their  families  ;  but  these  are  mentioned,  probably  be- 
cause their  families  were  more  numerous  than  most  of 
those  other  families  were  ;  which  made  their  family  devo- 
tions more  solemn,  and  consequently  more  taken  notice  of. 


218 


A  CHURCH  IN  THE  HOUSE. 


In  this  sense  I  shall  choose  to  take  it  ;  hence  to  recom- 
mend family  religion  to  you  under  a  notion  of  a  church  in 
the  house.  When  we  see  your  public  assemblies  so  well 
filled,  so  well  frequented,  we  cannot  but  thank  God,  and 
take  courage  ;  your  diligent  attendance  on  the  ministry  of 
the  word  and  prayers  is  your  praise,  and  I  trust,  through 
grace,  it  redounds  to  your  spiritual  comfort  and  benefit. 
But  my  subject  at  this  time  will  lead  me  to  inquire  into 
the  state  of  religion  in  your  private  houses,  whether  it 
flourish  or  wither  there  ?  whether  it  be  on  the  throne,  or 
under  foot  there  ?  Herein  I  desire  to  deal  plainly  and 
faithfully  with  your  consciences,  and  I  beg  you  will  give 
them  leave  to  deal  so  with  you. 

The  pious  and  zealous  endeavours  both  of  magistrates 
and  ministers  for  the  reformation  of  manners,  and  the 
suppression  of  vice  and  profaneness,  are  the  joy  and  en- 
couragement of  ail  good  .people  in  the  land,  and  a  happy 
indication  that  God  has  yet  mercy  in  store  for  us  :  "  If  the 
Lord  had  been  pleased  to  kill  us,  he  would  not  have 
showed  us  such  things  as  these.''  Now  I  know  not  any 
thing  that  will  contribute  more  to  the  furtherance  of  this 
good  work  than  the  bringing  of  family  religion  more  into 
practice  and  reputation.  Here  the  reformation  must  begin. 
Other  methods  may  check  the  disease  we  complain  of,  but 
this,  if  it  might  imiversally  obtain,  would  cure  it.  Salt 
must  be  cast  into  these  springs,  and  then  the  waters  would 
be  healed. 

Many  a  time,  no  doubt,  you  have  been  urged  to  this 
part  of  your  duty  ;  many  a  good  sermon  perhaps  you 
have  heard,  and  many  a  good  book  has  been  put  into 
your  hands  with  this  design,  to  persuade  you  to  keep  up 
religion  in  your  families,  and  to  assist  yon  therein  :  but 
I  hope  a  further  attempt  to  advance  this  good  work,  by 
one  who  is  a  hearty  wellwisher  to  it,  and  to  the  pros- 
perity of  your  souls  and  families,  will  not  be  thought 
altogether  needless,  and  that  by  the  grace  of  God  it  will 
not  be  wholly  fruitless  :  at  least  it  will  serve  to  remind 
you  of  what  you  have  receive!  and  heard  to  this  pur 


A  CHURCH  IN  THE  HOUSE. 


219 


pose,  that  you  may  hold  fast  what  is  good,  and  repent 
of  what  is  amiss,  Rev.  iii.  3. 

The  lesson  then  which  I  would  recommend  to  you  from 
this  text,  is  this  ; 

That  the  families  of  Christians  should  be  little  churches ; 
or  thus,  That  wherever  we  have  a  house,  God  should 
have  a  church  in  it. 

Unhappy  contests  there  have  been,  and  still  are,  among 
wise  and  good  men  about  the  constitution,  order,  and 
government  of  churches.  God  by  his  grace  heal  these 
breaches,  lead  us  into  all  truth,  and  dispose  our  minds 
to  love  and  peace  ;  that  while  we  endeavour  herein  to  walk 
according  to  the  light  God  has  given  us,  we  may  charitably 
believe  that  others  do  so  too  ;  longing  to  be  there  where  we 
shall  be  all  of  a  mind. 

But  I  am  now  speaking  of  churches  concerning  which 
there  is  no  controversy.  All  agree  that  masters  of  families 
who  profess  religion  and  the  fear  of  God  themselves, 
should,  according  to  the  talents  they  are  intrusted  with, 
maintain  and  keep  up  religion  and  the  fear  of  God  in  their 
families,  as  those  who  must  give  account ;  and  that  families, 
as  such,  should  contribute  to  the  support  of  Christianity 
in  a  nation,  whose  honour  and  happiness  it  is  to  be  a 
Christian  nation.  As  nature  makes  families  little  king- 
doms, and  perhaps  economics  were  the  first  and  most 
ancient  politics,  so  grace  makes  families  little  churches  ; 
and  those  were  the  primitive  churches  of  the  Old  Testament, 
before  "  men  began  to  call  upon  the  name  of  the  Lord"  in 
solemn  assemblies,  and  "  the  sons  of  God  came  together 
to  present  themselves"  before  him. 

Not  that  I  would  have  these  family  churches  set  up  and 
kept  up  in  competition  with,  much  less  in  contradiction  to, 
public  religious  assemblies,  which  ought  always  to  have  the 
preference  :  "  The  Lord  loves  the  gates  of  Sion  more  than 
all  the  dwellings  of  Jacob,"  Ps.  lxxxvii.  2,  and  so  must  we ; 
and  must  not  forsake  the  assembling  of  ourselves  together, 
under  colour  of  exhorting  one  another  daily  at  home.  Far 
be  it  from  us  to  offer  any  thing  that  may  countenance  the 


A  CHTRCH  I2T  THE  HOUSE. 


invading  of  the  office  of  the  ministry,  or  laying  it  in  com- 
mon, and  the  usurping  or  superseding  of  the  administration 
of  sacraments.  No,  but  these  family  churches,  wnich  are 
but  figuratively  so,  must  be  erected  and  maintained  in 
subordination  to  those  more  sacred  and  solemn  establish- 
ments. 

Now.  that  I  may  the  more  distinctly  open  to  you,  and 
press  upon  you,  this  great  duty  of  family  religion,  from  the 
example  of  this  and  other  texts,  of  a  "church  in  the 
house/*  I  shall  endeavour,  I.  To  show  what  this  church  in 
the  house  is,  and  when  our  families  may  be  called  churches. 
And.  II.  To  persuade  you  by  some  motives  thus  to  turn 
your  families  into  churches.  And  then,  III.  To  address 
you  upon  the  whole  matter  by  way  of  application. 

I.  I  am  in  the  first  place  to  tell  you  what  that  family 
religion  is  which  will  be  as  a  church  in  the  house,  and 
wherein  it  consists,  that  you  may  see  what  it  is  we  are  per- 
suading you  to. 

Churches  are  sacred  societies,  incorporated  for  the  honour 
and  service  of  God  in  Christ,  devoted  to  God,  and  employed 
for  him ;  so  should  our  families  be. 

1.  Churches  are  societies  devoted  to  God.  called  out  of  the 
world,  taken  in  out  of  the  common  to  be  enclosures  for  God  ; 
he  has  set  them  apart  for  himself  :  and  because  he  hath 
chosen  them,  they  also  have  chosen  him.  and  set  themselves 
apart  for  him.  The  Jewish  church  was  separated  to  God 
for  a  a  peculiar  people,  a  kingdom  of  priests." 

Thus  our  houses  must  be  churches ;  with  ourselves  we 
must  give  up  our  houses  to  the  Lord,  to  be  to  him  for  a 
name  and  a  people.  All  the  interest  we  have,  both  in  our 
relatiuns  and  in  our  possessions,  must  be  consecrated  to  God ; 
as  under  the  law  all  that  the  servant  had  was  his  master's 
for  ever,  after  he  had  consented  to  have  his  ear  bored  to  the 
door-pcs:.  When  God  effectually  called  Abram  cut  of  Ur  of 
the  Chaldees.  his  family  assumed  the  appearance  of  a  par- 
ticular church  ;  for,  in  obedience  to  God's  precept,  ai  d  in 
dependence  on  God's  promise,  they  took  all  the  substance 
they  had  gathered,  and  the  souls  they  had  gotten,  and  put 


A  CHURCH  IN  THE  HOUSE. 


221 


themselves  and  their  all  under  a  divine  conduct  and  govern- 
ment, Gen.  xii.  5.  His  was  a  great  family,  not  only 
numerous,  but  very  considerable  ;  the  father  of  it  was  the 
father  of  all  them  that  believe  ;  but  even  little  families, 
jointly  and  entirely  given  up  to  God,  so  become  churches. 
When  all  the  members  of  the  family  yield  themselves  to 
God,  subscribe  with  their  hands  to  be  the  Lord's,  and  sur- 
name themselves  by  the  name  of  Israel, — and  the  master  of 
the  family,  with  himself,  gives  up  all  his  right,  title,  and 
interest,  in  his  house,  and  all  that  belongs  to  it,  unto  God, 
to  be  used  for  him,  and  disposed  of  by  him  ;  here  is  a 
church  in  the  house. 

Baptism  was  ordained  for  the  discipline  of  nations,  Matt, 
xxviii.  19,  that  the  kingdoms  of  the  world,  as  such,  might, 
by  their  conversion  of  the  people  to  the  faith  of  Christ,  and 
the  consecration  of  their  powers  and  governments  to  the 
honour  of  Christ,  become  his  kingdoms,  Rev.  xi.  15.  Thus 
by  baptism  bouseholds  likewise  are  discipled,  as  Lydia's  and 
the  jailer's,  Acts  xvi.  15,  33,  and  in  their  family  capacity 
are  given  up  to  him  who  is  in  a  particular  manner  the 
God  of  all  the  families  of  Israel,  Jer.  xxxi.  1.  Circumcision 
was  at  first  a  family  ordinance,  and  in  that  particular, 
as  well  as  others,  baptism  somewhat  symbolizes  with  it. 
When  the  children  of  Christian  parents  are  by  baptism  ad- 
mitted members  of  the  universal  church,  as  their  right  to 
baptism  is  grounded  upon,  so  their  communion  with  the 
universal  church  is,  during  their  infancy,  maintained  and 
kept  up  chiefly  by  their  immediate  relation  to  these 
"  churches  in  the  house  ;"  to  them,  therefore,  they  are, 
first,  given  back,  and  in  them  they  are  deposited, — under 
the  tuition  of  them,  to  be  trained  up  till  they  become 
capable  of  a  place  and  a  name  in  particular  churches  of 
larger  figure  and  extent.  So  that  baptized  families,  who 
own  their  baptism,  and  adhere  to  it,  and  in  their  joint  and 
relative  capacity  make  profession  of  the  Christian  faith,  may 
so  far  be  called  little  churches. 

More  than  once  in  the  Old  Testament  we  read  of  the 
dedication  of  private  houses.    It  is  spoken  of  as  a  common 


222 


A  CHURCH  a  THE  HOUSE. 


practice.  Dent.  xx.  5,  "  What  man  is  there  that  hath  built 
a  new  house,  and  hath  not  dedicated  it  ? "  that  is,  taken 
possession  of  it;  in  the  doing  of  which  it  was  usual  to 
dedicate  it  to  God  by  some  solemn  acts  of  religious  worship. 
The  30th  Psalm  is  entitled,  "  A  Psalm  or  Song  at  the 
Dedication  of  the  house  of  David."'  It  is  a  good  thing 
when  a  man  has  a  house  of  his  own,  thus  to  convert  it  into 
a  church,  by  dedicating  it  to  the  service  and  honour  of  God, 
that  it  may  be  a  Bethel,  a  house  of  God,  and  not  a  Bethaven, 
a  house  of  vanity  and  iniquity.  Every  good  Christian  who 
is  a  householder  no  doubt  does  this  habitually  and  virtually ; 
having  first  given  his  own  self  to  the  Lord,  he  freely  sur- 
renders all  he  has  to  him :  but  it  may  be  of  good  use  to 
do  it  actually  and  expressly,  and  often  to  repeat  this  act  of 
resignation ;  a  This  stone  winch  I  have  set  for  a  pillar  shall 
be  God's  house,"  Gen.  xxviii.  22.  Let  all  I  have  in  my 
house,  and  all  I  do  in  it,  be  for  the  glory  of  God;  I  own 
him  to  be  my  great  Landlord,  and  I  hold  all  from  and  under 
him ;  to  him  I  promise  to  pay  the  rents,  the  quit  rents,  of 
daily  praises  and  thanksgivings ;  and  to  do  the  services,  the 
easy  services,  of  gospel  obedience.  Let  "  Holiness  to  the 
Lord"  be  written  upon  the  house,  and  all  the  furniture  of 
it,  according  to  the  word  which  God  has  spoken.  Zech.  xiv. 
20,  21,  that  '*  every  pot  in  Jerusalem  and  Judah  shall  be 
Holiness  to  the  Lord  of  Hosts."  Let  God  by  his  providence 
dispose  of  the  affairs  of  my  family,  and  by  his  grace  dispose 
the  aflectiona  of  all  in  my  family,  according  to  his  will,  to 
his  own  praise.  Let  me  and  mine  be  only,  wholly,  and  for 
ever  his. 

Be  persuaded,  brethren,  thus  to  dedicate  your  houses  to  God, 
and  beg  of  him  to  come  and  take  possession  of  them.  If  you 
never  did  it,  do  it  to-night  with  all  possible  seriousness  and 
sincerity.  K  Lift  up  your  heads.  0  ye  gates,  and  be  ye  lift 
up  ye  everlasting  doors,  and  the  King  of  glory  shall  come 
in."  Bring  the  ark  of  the  Lord  into  the  tent  you  have 
pitched,  and  oblige  yourselves,  and  all  yours,  to  attend 
it.  Look  upon  your  houses  as  temples  for  God,  places 
for  worship,  and  all  your  possessions  as  dedicated  things,  to 


A  OEVfLGH  IH  THE  HOUSE. 


223 


be  used  for  God's  honour,  and  not  to  be  alienated  or  pro- 
faned. 

2.  Churches  are  societies  employed  for  God,  pursuant  to 
the  true  intent  and  meaning  of  this  dedication. 

There  are  three  things  necessary  to  the  well-being  of  a 
church,  and  which  are  most  considerable  in  the  constitution 
of  it.  Those  are  doctrine,  worslnp,  and  discipline.  Where 
the  truths  of  Christ  are  professed  and  taught,  the  ordinances 
of  Christ  administered  and  observed,  and  due  care  taken  to 
put  the  laws  of  Christ  in  execution  among  all  who  profess 
themselves  his  subjects,  and  this  under  the  conduct  and 
inspection  of  a  gospel  ministry ;  there  is  a  church.  And 
something  answerable  hereunto  there  must  be  in  our 
families,  to  denominate  them  little  churches. 

Masters  of  families,  who  preside  in  the  other  affairs  of 
the  house,  must  go  before  their  households  in  the  things  of 
God.  They  must  be  as  prophets,  priests,  and  kings,  in  their 
own  families ;  and  as  such  they  must  keep  up  family  doc- 
trine, family  worship,  and  family  discipline  ;  then  is  there 
a  church  in  the  house,  and  this  is  the  family  religion  that  I 
am  persuading  you  to. 

(1.)  Keep  up  family  doctrine.  It  is  not  enough  that  you 
and  yours  are  baptized  into  the  Christian  faith,  and  profess 
to  own  the  truth  as  it  is  in  Jesus,  but  care  must  be  taken, 
and  means  used,  that  you  and  yours  be  well  acquainted  with 
that  truth,  and  that  you  grow  in  that  acquaintance,  to  the 
honour  of  Christ  and  his  holy  religion,  and  the  improve- 
ment of  your  own  minds,  and  theirs  who  are  under  your 
charge.  You  must  deal  with  your  families  "as  men  of 
knowledge,"  1  Pet.  iii.  7,  that  is,  as  men  who  desire  to  grow 
in  knowledge  yourselves,  and  to  communicate  your  know- 
ledge for  the  benefit  of  others,  which  are  the  two  good 
properties  of  those  who  deserve  to  be  called  "men  of 
knowledge." 

That  you  may  keep  up  family  doctrine, 

[1.]  You  must  read  the  Scriptures  to  your  families,  in  a 
solemn  manner,  requiring  their  attendance  on  your  reading, 
and  their  attention  to  it ;  and  inquiring  sometimes  whether 


224 


A  CHURCH  IN  THE  HOUSE. 


they  understand  what  you  read.  I  hope  you  are  none,  of 
you  without  Bibles  in  your  houses,  store  of  Bibles,  every 
one  a  Bible.  Thanks  be  to  God  we  have  them  cheap  and 
common  in  a  language  that  we  understand.  The  book  of 
the  law  is  not  such  a  rarity  with  us  as  it  was  in  Josiah's 
time.  We  need  not  fetch  tliis  knowledge  from  afar,  nor 
send  from  sea  to  sea,  and  froni  the  river  to  the  ends  of  the 
earth,  to  seek  the  word  of  God ;  no,  the  Word  is  nigh  us. 
When  Popery  reigned  in  our  land  English  Bibles  were 
scarce  things;  a  load  of  hay,  it  is  said,  was  once  given  for 
one  torn  leaf  of  a  Bible.  But  now  Bibles  are  every  one's 
money.  You  know  where  to  buy  them  j  or  if  not  able  to 
do  that,  perhaps  in  this  charitable  city  you  may  know  where 
to  beg  them.  It  is  better  to  be  without  bread  in  your 
houses  than  without  Bibles,  for  the  words  of  God's  mouth 
are  and  should  be  to  you  more  than  your  necessary  food. 

But  what  will  it  avail  you  to  have  Bibles  in  your  houses 
if  you  do  not  use  them  ?  to  have  the  great  things  of  God's 
law  and  gospel  written  to  you,  if  you  count  them  as  a 
'* strange  thing?"  You  look  daily  into  your  shop-books, 
and  perhaps  converse  much  with  the  news-books,  and  shall 
your  Bibles  be  thrown  by  as  an  almanac  out  of  date  ?  It 
is  not  now  penal  to  read  the  Scriptures  in  your  families,  as 
it  was  in  the  dawning  of  the  day  of  reformation  from 
Popery,  when  there  were  those  who  were  accused  and  pro- 
secuted for  reading  in  a  certain  great  heretical  book,  called 
an  Knglis^  Bible.  The  Philistines  do  not  now  stop  up  these 
wells,  as  Gen.  xxvi.  IS,  nor  do  the  shepherds  drive  away 
your  llocks  from  them,  as  Exod.  ii.  17,  nor  are  they  as  a 
spring  shut  up,  or  a  fountain  sealed ;  but  the  gifts  given  to 
men  have  been  happily  employed  in  rolling  away  the 
stone  from  the  mouth  of  these  wells.  You  have  great 
Encouragements  to  read  the  Scripture ;  for  notwithstanding 
the  malicious  endeavours  of  atheists  to  vilify  sacred  things, 
the  knowledge  of  the  Scripture  is  still  in  reputation  with 
all  wise  and  good  men.  You  have  also  a  variety  of  ex- 
cellent helps  to  understand  the  Scripture,  and  to  improve 
your  reading  of  it ;  so  that  if  you  or  yours  perish  for  lack 


A  CHURCn  IN  THE  HOUSE. 


225 


of  this  knowledge,  as  you  certainly  will  if  you  persist  in  the 
neglect  of  it,  you  may  thank  yourselves,  the  guilt  will  lie 
wholly  at  your  own  doors. 

Let  me,  therefore,  with  all  earnestness  press  it  upon  you 
to  make  the  solemn  reading  of  the  Scripture  a  part  of  your 
daily  worship  in  your  families.  When  you  speak  to  God 
by  prayer,  be  willing  to  hear  him  speak  to  you  in  his 
word,  that  there  may  be  a  complete  communion  between 
you  and  God.  This  will  add  much  to  the  solemnity  of 
your  family  worship,  and  will  make  the  transaction  the 
more  awful  and  serious,  if  it  be  done  in  a  right  manner  ; 
which  will  conduce  much  to  the  honour  of  God,  and  your 
own  and  your  family's  edification.  It  will  help  to  make 
the  word  of  God  familiar  to  yourselves,  and  your  children 
and  servants,  that  you  may  be  ready  and  mighty  in  the 
Scriptures,  and  may  thence  be  thoroughly  furnished  for 
eveiy  good  word  and  work.  It  will  likewise  furnish  you 
with  matter  and  words  for  prayer,  and  so  be  helpful  to 
you  in  other  parts  of  the  service.  If  some  parts  of  Scrip- 
ture seem  less  edifying,  let  those  be  most  frequently  read 
that  are  most  so.  David's  psalms  are  of  daily  use  in 
devotion,  and  Solomon's  proverbs  in  conversation ;  it  will 
be  greatly  to  your  advantage  to  be  well  ve^ed  in  them. 
And  I  hope  I  need  not  press  any  Christian  to  the  study 
of  the  New  Testament,  nor  any  Christian  parents  to  the 
frequent  instructing  of  their  children  in  the  pleasant  and 
profitable  histories  of  the  Old  Testament.  When  you  only 
hear  your  children  read  the  Bible,  they  are  tempted  to 
look  upon  it  as  no  more  than  a  school-book ;  but  when  they 
hear  you  read  it  to  them  in  a  solemn,  religious  manner, 
it  comes,  as  it  ought,  with  more  authority.  Those  mas- 
ters of  families  who  make  conscience  of  doing  this  daily, 
morning  and  evening,  reckoning  it  part  of  that  which  the 
duty  of  every  day  requires,  I  am  sure  they  have  comfort 
and  satisfaction  in  so  doing,  and  find  it  contributes  much 
to  their  own  improvement  in  Christian  knowledge,  and 
the  edification  of  those  who  dwell  under  their  shadow; 
and  the  more,  if  those  who  arc  ministers  expound,  them- 

p 


226 


A  CHURCH  I>*  THE  HOUSE. 


selves,  and  other  masters  of  families  read  some  plain  and 
profitable  exposition  of  what  is  read,  or  of  some  part  of  it. 

It  is  easy  to  add  under  this  head,  that  the  seasonable 
reading  of  other  good  books  will  contribute  very  much  to 
family  instruction.  In  helps  of  this  kind  we  are  as  happy 
as  any  people  under  the  sun.  if  we  have  but  hearts  to  use 
the  helps  we  have,  as  those  who  must  give  an  account 
shortly  of  them  among  other  talents  which  we  are  intrusted 
with. 

[2.]  You  must  also  catechise  your  children  and  servants, 
so  long  as  they  continue  in  that  age  of  life  which  needs  this 
''milk."'  Oblige  them  to  learn  some  good  catechism  by 
heart,  and  to  keep  it  in  remembrance ;  and  by  familiar  dis- 
course with  them  help  them  to  understand  it,  as  they 
become  capable.  It  is  an  excellent  method  of  catechising 
which  God  himself  directs  us  to,  Deut.  vi.  7,  to  teach  our 
children  the  tilings  of  God,  by  talking  of  them  as  we  sit  in 
the  house,  and  go  by  the  way,  when  we  lie  down,  and  when 
we  rise  up.  It  is  good  to  keep  up  stated  times  for  this 
service,  and  be  constant  to  them,  as  those  who  know  how 
industrious  the  enemy  is  to  sow  tares  while  men  sleep.  If 
this  good  work  be  not  kept  going  forward,  it  will  of  itself 
go  backward.  Wisdom  also  will  direct  you  to  manage  your 
catechising,  as  well  as  the  other  branches  of  family  religion, 
so  as  not  to  make  it  a  task  and  burthen,  but  as  much  as 
may  be  a  pleasure  to  those  under  your  charge,  that  the 
blame  may  lie  wholly  upon  then-  own  impiety,  and  not  at  all 
upon  your  imprudence,  if  they  should  say,  "  Behold  what  a 
weariness  is  it ! " 

This  way  of  instruction  by  catechising  does  in  a  special 
manner  belong  to  the  "  church  in  the  house for  that  is 
the  nursery  in  which  the  trees  of  righteousness  are  reared, 
that  afterwards  are  planted  in  the  courts  of  our  God.  Pub- 
lic catechising  will  turn  to  little  account  without  family 
catechising.  The  labour  of  ministers  in  instructing  youth, 
and  feeding  the  lambs  of  the  flock,  therefore,  proves  to  many 
labour  in  vain,  because  masters  of  families  do  not  do  their 
duty  in  preparing  them  for  public  instruction,  and  examin- 


A  CHUKCil  l.V  THE  ItfOUSi:. 


227 


ing  their  improvement  by  it.  As  mothers  are  children's 
best  nurses,  so  parents  are,  or  should  be,  their  best  teachers. 
Solomon's  father  was  his  tutor,  Prov.  iv.  3,  4,  and  he  never 
forgot  the  lessons  his  mother  taught  him,  Prov.  xxxi.  1. 

The  baptism  of  your  children,  as  it  laid  a  strong  and 
lasting  obligation  on  them  to  live  in  the  fear  of  God,  so  it 
brought  you  under  the  most  powerful  engagements  imagin- 
able to  bring  them  up  in  that  fear.  The  child  you  gave 
up  to  God  to  be  dedicated  to  him,  and  admitted  a  mem- 
ber of  Christ's  visible  church,  was  in  God's  name  given 
back  to  you,  with  the  same  charge  that  Pharaoh's  daughter 
gave  to  Moses's  mother,  "Take  this  child  and  nurse  it 
for  me;"  and  in  nursing  it  for  God  you  nurse  it  for 
better  preferment  than  that  of  being  called  the  son  of 
Pharaoh's  daughter.  It  is  worth  observing,  that  he  to 
whom  God  first  did  the  honour  of  entailing  the  seal  of 
the  covenant  upon  his  seed,  was  eminent  for  this  part  of 
family  religion:  "I  know  Abraham,"  says  God,  "that  he 
will  command  his  children  and  his  household  after  him 
to  keep  the  way  of  the  Lord,"  Gen.  xviii.  19.  Those, 
therefore,  who  would  have  the  comfort  of  God's  covenant 
with  them  and  their  seed,  a  ad  would  share  in  that  blessing 
of  Abraham  which  comes  upon  the  Gentiles,  must  herein 
follow  the  example  of  faithful  Abraham.  The  entail  of  the 
covenant  of  grace  is  forfeited  and  cut  off,  if  care  be  not 
taken,  with  it,  to  transmit  the  means  of  grace.  To  what 
purpose  were  they  discipled  if  they  be  not  taught  1  Why 
did  you  give  them  a  Christian  name,  if  you  will  not  give 
them  the  knowledge  of  Christ  and  Christianity  ?  God  has 
owned  them  as  his  children,  and  born  unto  him,  Ezek.  xvi. 
20,  and  therefore  he  expects  that  they  should  be  brought 
up  for  him;  you  are  unjust  to  your  God,  unkind  to  your 
children,  and  unfaithful  to  your  trust,  if,  having  by  baptism 
entered  your  children  in  Christ's  school,  and  enlisted  them 
under  his  banner,  you  do  not  make  conscience  of  training 
them  up  in  the  learning  of  Christ's  scholars,  and  under  the 
discipline  of  his  suluiers. 

Consider  what  your  children  are  now  capable  of,  even  in 


228 


A  CHURCH  IN  THE  HOUSE. 


the  days  of  their  childhood.  They  are  capable  of  receiving 
impressions  now  which  may  abide  upon  them  while  they 
live ;  they  are  turned  as  clay  to  the  seal,  and  now  is  the 
time  to  apply  to  them  the  seal  of  the  living  God.  They 
are  capable  of  honouring  God  now,  if  they  be  well  taught ; 
and  by  their  joining,  as  they  can,  in  religious  services 
with  so  much  reverence  and  application  as  their  age  will 
admit,  God  is  honoured,  and  you  in  them  present  to  him 
living  sacrifices,  holy  and  acceptable.  The  Hosannas  even 
of  children  well  taught  will  be  the  perfection  of  praise,  and 
highly  pleasing  to  the  Lord  Jesus. 

Consider  what  your  childien  are  designed  for,  we  hope, 
in  this  world  ;  they  must  be  a  seed  to  serve  the  Lord,  which 
shall  be  accounted  to  him  for  a  generation.  They  are 
to  bear  up  the  name  of  Christ  in  their  day,  and  into 
their  hands  must  be  transmitted  that  good  thing  which  is 
committed  to  us.  They  are  to  be  praising  God  on  earth, 
when  we  are  praising  him  in  heaven.  Let  them  then 
be  brought  up  accordingly,  that  they  may  answer  the  end 
of  their  birth  and  being.  They  are  designed  for  the 
service  of  their  generation,  and  to  do  good  in  their  day. 
Consult  the  public  Aveliare  then,  and  let  nothing  be  wanting 
on  your  parts  to  qualify  them  for  usefulness,  according  as 
their  place  and  capacity  is. 

Consider  especially  what  they  are  designed  for  in  another 
world  :  they  are  made  for  eternity.  Every  child  thou  hast 
has  a  precious  and  immortal  soul,  that  must  be  for  ever 
either  in  heaven  or  hell,  according  as  it  is  prepared  in  this 
present  state ;  and,  prehaps,  it  must  remove  to  that  world  of 
spirits  very  shortly:  and  will  it  not  be  very  mournful,  i£ 
through  your  carelessness  and  neglect,  your  children  should 
It-am  the  ways  of  sin,  and  perish  eternally  in  those  ways  ? 
Give  them  warning,  that,  if  possible,  you  may  deliver  their 
souls,  at  least,  that  you  may  deliver  your  own,  and  may  not 
bring  their  curse  and  God's  too,  their  blood  and  your  own 
too,  upon  your  heads. 

I  know  you  cannot  give  grace  to  your  children,  nor  is  a 
religious  conversation  the  constant  consequent  of  a  religious 


A  CHURCH  IN  THE  HOUSE. 


229 


education ;  "  The  race  is  not  always  to  the  swift,  nor  the 
battle  to  the  strong :"  but  if  you  make  conscience  of  doing 
your  duty,  by  keeping  up  family  doctrine ;  if  you  teach  them 
the  good  and  the  right  way,  and  warn  them  of  by-paths ;  i£ 
you  reprove,  exhort,  and  encourage  them  as  there  is  occa- 
sion ;  if  you  pray  with  them,  and  for  them,  and  set  them  a 
good  example,  and  at  last  consult  their  souls  welfare  in  the 
disposal  of  them,  you  have  done  your  part,  and  may  com- 
fortably leave  the  issue  and  success  with  God. 

(2.)  Keep  up  family  worship.  You  must  not  only  as 
prophets  teach  your  families,  but  as  priest  must  go  before 
them,  in  offering  the  spiritual  sacrifices  of  prayer  and  praise. 
Herein  likewise  you  must  tread  in  the  steps  of  faithful  Abra- 
ham; whose  sons  you  are  while  thus  you  do  dwell;  you 
must  not  only  like  him  instruct  your  household,  but  like 
him  you  must  with  them  call  on  the  name  of  the  Lord,  the 
everlasting  God,  Gen.  xxi.  33.  Wherever  he  pitched  his  tent, 
there  he  built  an  altar  unto  the  Lord,  Gen.  xii.  7,  8 ;  xiii.  4, 
18,  though  he  was  yet  in  an  unsettled  state,  but  a  stranger 
and  a  sojourner;  though  he  was  among  jealous  and  envious 
neighbours,  for  the  Canaanite  and  the  Perizzite  dwelled  then 
in  the  land,-  yet,  wherever  Abraham  had  a  tent  God  had  an 
altar  in  it,  and  he  himself  served  at  that  altar.  Herein  he 
has  left  us  an  example. 

Families,  as  such,  have  many  errands  at  the  throne  of 
grace,  which  furnish  them  with  matter  and  occasion  for 
family  prayer  every  day ;  errands  which  cannot  be  done  so 
well  in  secret,  or  public,  but  are  fittest  to  be  done  by  the 
family,  in  consort,  and  apart  from  other  familes.  And  it  is 
good  for  those  who  go  before  the  rest  in  family  devotions, 
ordinarily  to  dwell  most  upon  the  concerns  of  those  who 
join  in  their  family  capacity,  that  it  may  be  indeed  a  family 
prayer,  not  only  offered  up  in  and  by  the  family,  but  suited 
to  it.  In  this  and  other  services  we  should  endeavour  not 
only  to  say  something,  but  something  to  the  purpose. 

Five  things  especially  you  should  have  upon  your  heart  in 
your  family  prayer,  and  should  endeavour  to  bring  something 
of  each,  more  or  less,  into  every  prayer  with  your  families. 


A  CITBACH  I*  THE  HOFEE. 


[l.j  Yon  ought  to  make  family  acknowledgments  of  tout 
dependence  upon  Gtad  and  his  providence,  as  yon  are  a 
fwaily.  Our  great  business  in  all  acts  of  religions  •worship, 
is  to  give  xmto  the  Lord  the  glory  dne  unto  his  name ;  and 
this  we  must  do  in  our  family  worship.  Give  honour  to 
God  as  the  founder  of  families  by  his  ordinance,  because  "  it 
was  not  good  for  man  to  be  alone ;""  as  the  founder  of  your 
families  by  his  providence,  for  he  it  is  "  who  buildeth  the 
house,  and  setteth  the  solitary  in  families."  Give  honour 
to  hrm  as  the  Owner  and  Ruler  of  families ;  acknowledge 
that  you  and  yours  are  his,  under  his  government,  and  at 
his  disposal,  "  as  the  sheep  of  his  pasture."  Especially  adore 
him  as  the  u  God  of  all  the  families  of  Israel,7"  in  covenant 
relation  to  them,  and  having  a  particular  concern  for  them 
above  others,  Jer.  xxxi  1.  Give  honour  to  the  great  Redeemer 
as  the  head  of  all  the  churches,  even  those  in  your  houses ; 
call  him  the  Master  of  the  family,  and  the  great  upholder 
and  benefactor  of  it ;  for  he  it  is  in  whom  all  the  families 
of  the  earth  are  blessed,  Gen.  xii.  3.  AH  family  blessings 
are  owing  to  Christ,  and  come  to  us  through  his  hand  by 
his  blood:  Own  your  dependence  upon  God,  and  your  obli- 
gations to  Christ,  for  all  good  things  pertaining  both  to  life 
and  godliness  ;  and  make  conscience  of  paying  homage  to 
your  chief  Lord,  and  never  set  up  a  title  to  any  of  your  en- 
joyments in  competition  with  his. 

[£.]  You  ought  to  make  family  confessions  of  your  sins 
against  God  ;  those  sins  you  have  contracted  the  guilt  of  in 
your  family  capacity.  We  read  in  Scripture  of  the  "iniquity 
of  the  house,"  as  of  Eli's,  1  Sam.  iii.  13,  14.  Iniquity 
visited  upon  the  children  ;  sins  that  bring  wrath  upon 
families,  and  a  curse  that  enters  into  ihe  house  to  consume 
it.  with  the  timber  thereof,  and  the  stones  thereof,  Zech.  v. 
4.  How  sad  is  the  condition  of  those  -families  who  nn 
together,  and  never  pray  together  !  who.  by  concurring  in 
frauds,  quarrels,  and  excesses,  by  strengthening  one  another"*, 
hands  in  impiety  and  profaneness.  fill  the  measure  of  family 
guilt,  and  never  agree  together  to  do  any  thing  to  empty  it ! 
And  e~en  religious  families,  that  are  not  polluted  .vitb 


A  CHURCH  IN  THE  HOUSE. 


231 


gross  and  scandalous  sins,  yet  have  need  to  join  every  day 
in  solemn  acts  and  expressions  of  repentance  before  God  for 
their  sins  of  daily  infirmity.  Their  vain  words  and  unprofit- 
able conversation  among  themselves  ;  their  manifold  de- 
fects in  relative  duties,  provoking  one  another's  lusts  and 
passions,  instead  of  provoking  one  another  ■  to  love  and  to 
good  works  :  these  ought  to  be  confessed  and  bewailed  by 
the  family  together,  that  God  may  be  glorified,  and  what 
has  been  amiss  may  be  amended  for  the  future.  It  was  not 
only  in  a  time  of  great  and  extraordinary  repentance  that 
families  mourned  apart,  Zech.  xii.  11,  but  in  the  stated 
returns  of  the  day  of  expiation  the  priest  was  particularly 
to  make  atonement  for  his  household,  Lev.  xvi.  17.  In 
many  things  we,  all,  offend  God,  and  one  another  ;  and  a 
penitent  confession  of  it  in  prayer  together,  will  be  the  most 
effectual  way  of  reconciling  ourselves  both  to  God  and  to 
one  another.  The  best  families,  and  those  in  which  piety 
and  love  prevail  most,  yet  in  many  things  come  short,  and 
do  enough  every  day  to  bring  them  upon  their  knees  at 
night. 

[3.]  You  ought  to  offer  up  family  thanksgivings  for  the 
blessings  which  you,  with  your  families,  receive  from  God. 
Many  are  the  mercies  which  you  enjoy  the  sweetness  and 
benefit  of  in  common  ;  which  if  wanting  to  one,  all  the 
family  would  be  sensible  of  it.  Has  not  God  made  a  hedge 
of  protection  about  you  and  your  houses,  and  all  that  you 
have  ?  Job  i.  10.  Has  he  not  created  a  defence  upon 
every  "  dwelling  place"  of  Mount  Zion,  as  well  as  upon 
her  assemblies  1  Isa.  iv.  5.  The  dreadful  alarms  of  a 
storm,  and  the  desolations  made,  as  by  a  fire,  once  in  an 
age,  should  make  us  sensible  of  our  obligations  to  the 
Divine  Providence  for  our  preservation  from  tempests  and 
fire  every  day  and  every  night.  "  It  is  of  the  Lord's  mer- 
cies that  we  are  not  consumed,"  and  buried  in  the  ruins  of 
our  houses.  When  the  whole  family  comes  together  safe  in  the 
morning  from  their  respective  retirements,  and  when  they 
return  safe  at  night  from  their  respective  employments,  there 
having  been  no  disaster,  no  "adversary,"  no  evil  occurrence, 


232 


A  CHURCH  LN  THE  HOUSE. 


— it  is  so  reasonable,  and  as  I  may  say,  so  natural,  for  them 
to  join  together  in  solemn  thanksgivings  to  their  great 
Protector,  that  I  wonder  how  any  who  believe  in  a  God,  and 
a  providence,  can  omit  it.  Have  you  not  health  in  your 
family,  sickness  kept  or  taken  from  the  midst  of  you  ?  Does 
not  God  bring  plentifully  into  your  hands,  and  increase  your 
substance  ?  Have  you  not  your  table  spread,  and  your 
cup  running  over,  and  manna  rained  about  your  tents  ?  and 
does  not  the  whole  family  share  in  the  comfort  of  all  this  ? 
Shall  not  then  the  voice  of  thanksgiving  be  in  those  taber- 
nacles where  the  voice  of  rejoicing  is?  Ps.  cxviii.  15.  Is 
the  vine  by  the  house-side  fruitful  and  flourishing,  and  the 
olive  plants  round  the  table  green  and  growing  ?  Are 
family  relations  comfortable  and  agreeable,  not  broken  or 
imbittered,  and  shall  not  that  God  be  acknowledged  herein 
who  makes  every  creature  to  be  that  to  us  that  it  is  ?  Shall 
not  the  God  of  your  mercies,  your  family  mercies,  be  the 
God  of  your  praises,  your  family  praises,  and  that  daily  ? 

The  benefit  and  honour  of  your  being  Christian  families, 
your  having  in  God's  house,  and  within  Ins  walls,  a  place 
and  a  name  better  than  that  of  sons  and  daughters,  and  the 
salvation  this  brings  to  your  house,  furnishes  you  with 
abundant  matter  for  joint  thanksgivings.  "  You  hath  he 
known  above  all  the  families  of  the  earth,"  and,  therefore, 
he  expects  in  a  special  manner  to  be  owned  by  you.  Of  all 
houses,  the  house  of  Israel,  the  house  of  Aaron,  and  the 
house  of  Levi,  have  most  reason  to  bless  the  Lord,  and  to 
say,  "  His  mercy  endureth  for  ever." 

[4.]  You  ought  to  present  your  family  petitions  for  the 
mercy  and  grace  which  your  families  stand  in  need  of. 
Daily  bread  is  received  by  families  together,  and  we  are 
taught  not  only  to  pray  for  it  every  day,  but  to  pray 
together  for  it,  saying,  "  Our  Father,"  give  it  "us."  There 
are  affairs  and  employments  which  the  family  is  jointly 
concerned  in  the  success  of,  and,  therefore,  should  jointly 
ask  of  God  wisdom  for  the  management  of  them,  and  pros- 
perity therein.  There  are  family  cares  to  be  cast  upon  God 
by  prayer,  family  comforts  to  be  sought  for,  and  family 


A  CHURCH  IN  THE  HOUSE. 


233 


crosses  which  they  should  together  beg  for  the  sanctitication 
and  removal  of.  Hereby  your  children  will  be  more  effec- 
tually possessed  with  a  belief  of,  and  regard  to,  the  Divine 
Providence,  than  by  all  the  instructions  you  can  give  them  ; 
which  will  look  best  in  their  eye  when  thus  reduced  to 
practice,  by  your  daily  acknowledging  God  in  all  your  ways. 

You  desire  that  God  will  give  wisdom  and  grace  to  your 
children,  you  "  travail  in  birth  again  till  you  see  Christ 
formed  in  them,"  you  pray  for  them ;  it  is  well,  but  it  is 
not  enough ;  you  must  pray  with  them ;  let  them  hear  you 
pray  to  God  for  a  blessing  upon  the  good  instructions  and 
counsels  you  give  them ;  it  may  perhaps  put  them  upon 
praying  for  themselves,  and  increase  their  esteem  both  of 
you,  and  of  the  good  lessons  you  teach  them.  You  would 
have  your  servants  diligent  and  faithful,  and  this  perhaps 
would  help  to  make  them  so.  Masters  do  not  give  to  their 
servants  that  which  is  just  and  equal  if  they  do  not  con- 
tinue in  prayer  with  them.  They  are  put  together,  Col.  iv.l,  2. 

There  are  some  temptations  which  families,  as  such,  lie 
open  to.  Busy  families  are  in  temptation  to  worldliness,  and 
neglect  of  religious  duties ;  mixed  families  are  in  temptation 
to  discord,  and  mutual  jealousies;  decaying  families  are  in 
temptation  to  distrust,  discontent,  and  indirect  courses  to 
help  themselves ;  they  should  therefore  not  only  watch,  but 
pray  together,  that  they  be  not  overcome  by  the  temptations 
they  are  exposed  to. 

There  are  family  blessings  which  God  has  promised,  and 
for  which  he  will  be  sought  unto,  such  as  those  on  the 
house  of  Obed-edom  for  "  the  ark's  sake ; "  or  the  mercy 
which  St.  Paul  begs  for  the  house  of  Oncsiphorus,  2  Tim. 
i.  16.  These  joint  blessings  must  be  sued  out  by  joint 
prayers.  There  is  a  special  blessing  which  God  commands 
upon  families  that  dwell  together  in  unity,  Ps.  exxxiii.  1,  3, 
which  they  must  seek  for  by  prayer,  and  come  together  to 
seek  for  it,  in  token  of  that  unity  which  qualifies  for  it.- 
Where  God  commands  the  blessing,  we  must  beg  the  bless- 
ing. God  by  promise  blesses  David's  house,  and,  therefore, 
David  by  prayer  blesses  it  too,  2  Sam.  vi.  20. 


234 


A  CHURCH  IN  THE  HOUBJB. 


[5.]  You  ought  to  make  family  intercessions  for  others 
also.  There  are  families  you  stand  related  to,  or  which  by 
neighbourhood,  friendship,  or  acquaintance,  you  become 
interested  in  and  concerned  for ;  and  these  you  should  recom- 
mend in  your  prayers  to  the  grace  of  God,  and  your  family 
that  are  joined  with  you  in  the  alliances  should  join  with 
you  in  those  prayers.  Evil  tidings  perhaps  are  received 
from  relations  at  a  distance,  which  are  the  grief  of  the 
family ;  God  must  then  be  sought  unto  by  the  family  for 
succour  and  deliverance.  Some  of  the  branches  of  the 
family  are,  perhaps,  in  distant  countries,  and  in  dangerous 
circumstances,  and  you  are  solicitous  about  them ;  it  will 
be  a  comfort  to  yourselves,  and  perhaps  of  advantage  to 
them,  to  make  mention  of  them  daily  in  your  family 
prayers.  The  benefit  of  prayer  will  reach  far,  because  he 
who  hears  prayer  can  extend  his  hand  of  power  and  mercy 
to  the  utmost  corners  of  the  eartn,  and  to  them  that  are 
afar  off  upon  the  sea. 

In  the  public  peace  likewise  we  and  our  families  have 
peace ;  and  therefore,  if  we  forget  thee,  0  J erusalem,  we 
are  unworthy  ever  to  stand  in  thy  courts,  or  dwell  within 
thy  walls.  Our  families  should  be  witnesses  for  us  that 
we  pray  daily  for  the  land  of  our  nativity,  and  the  pro- 
sperity of  all  its  interests;  that  praying  eveiy  where  we 
make  supplication  for  the  Queen,  and  all  in  authority, 
1  Tim.  ii.  2,  8.  That  we  bear  upon  our  hearts  the  con- 
cerns of  God's  church  abroad,  especially  the  suffering  parts 
of  it.  Thus  keeping  up  a  spiritual  communion  with  all 
the  families  that  in  every  place  call  on  the  name  of  the 
Lord  Jesus. 

In  a  word,  let  us  go  by  this  rule  in  our  family  devo- 
tions; whatever  is  the  matter  of  our  care,  let  it  be  the 
matter  of  our  prayer;  and  let  us  allow  no  care  which 
we  cannot  in  faith  spread  before  God.  And  whatever  is 
the  matter  of  our  rejoicing,  let  it  be  the  matter  of  our 
thanksgiving ;  and  let  us  withold  our  hearts  from  all  those 
joys  which  do  not  dispose  us  for  the  duty  of  praise. 

Under  this  head  of  family  worship.  I  must  not  omiv  tc 


A  CHUK(  id  IX  THE  LioUSE. 


235 


recommend  to  you  the  singing  of  psalms  in  your  families, 
as  a  part  of  daily  worship,  especially  sabbath  worship. 
This  is  a  part  of  religious  worship  which  participates  both 
of  the  word  and  prayer ;  for  therein  we  are  not  only  to 
give  glory  to  God,  but  to  teach  and  admonish  one  another; 
it  is,  therefore,  very  proper  to  make  it  a  transition  from  the 
one  to  the  other.  It  will  warm  and  quicken  you,  refresh 
and  comfort  you ;  and,  perhaps,  if  you  have  little  children 
in  your  houses,  they  will  sooner  take  notice  of  it  than 
of  any  other  part  of  your  family  devotion ;  and  some  good 
impressions  may  thereby  be  fastened  upon  them  insensibly. 

(3.)  Keep  up  family  discipline,  that  so  you  may  have  a 
complete  church  in  your  house,  though  in  little.  Reason 
teaches  us  that  every  man  should  bear  rule  in  his  own 
house,  Esth.  i.  22.  And  since  that  as  well  as  other  power 
is  of  God,  it  ought  to  be  employed  for  God;  and  they 
who  so  rule  must  be  just,  ruling  in  his  fear.  Joshua 
looked  further  than  the  acts  of  religious  worship  when 
he  made  that  pious  resolution,  "As  for  me  and  my  house 
we  will  serve  the  Lord,"  Josh.  xxiv.  16.  For  we  do  not 
serve  him  in  sincerity  and  truth,  which  is  the  service  he 
there  speaks  of,  ver.  14,  if  we  and  ours  serve  him  only  on 
our  knees,  and  do  not  take  care  to  serve  him  in  all  the 
instances  of  a  religious  conversation.  Those  only  who  have 
clean  hands,  and  a  pure  heart,  are  accounted  the  genera- 
tion of  them  that  seek  God,  Ps.  xxiv.  4,  6.  And  without 
this  those  who  pretend  to  seek  God  daily,  do  but  mock 
him,  Isa.  lviii.  2. 

The  authority  God  has  given  you  over  your  children 
and  servants  is  principally  designed  for  this  end,  that  you 
may  thereby  engage  them  for  God "  and  godliness.  If  you 
use  it  only  to  oblige  them  to  do  your  will,  and  so  to  serve 
your  pride ;  and  to  do  your  business,  and  so  to  serve  your 
wm'ldliness;  you  do  not  answer  the  great  end  of  your 
being  invested  with  it;  you  must  use  it  for  God's  honour, 
by  it  to  engage  them,  as  far  as  you  can,  to  do  the  will 
of  God,  and  mind  the  business  of  religion.  Holy  David 
not  only  blessed  his  household,  but  took  care  to  keep  good 


236 


A  CHUKCH  IB  THE  HOUSE. 


order  in  it.  as  appears  by  that  piac  of  his  family  discipline, 
which  we  have  in  the  101st  Psalm,  a  psalm  which  Mr. 
Fox  tells  us  that  blessed  many  Bishop  Ridley  often  read 
to  his  family,  as  the  rule  by  which  he  resolved  to  govern  it. 

You  are  made  keepers  of  the  vineyard,  be  faithful  to 
your  trust,  and  carefully  watch  over  those  who  are  under 
your  charge,  knowing  you  must  give  account. 

[1.]  Countenance  every  thing  that  is  good  and  praise- 
worthy in  your  children  and  servants.  It  is  as  much  your 
duty  to  commend  and  encourage  those  in  your  family 
who  do  well,  as  to  reprove  and  admonish  these  who  do 
amiss :  and  if  you  take  delight  only  in  blaming  that  which 
is  culpable,  and  are  backward  to  praise  that  which  is 
laudable,  you  give  occasion  to  suspect  something  of  an  ill 
nature,  not  becoming  a  good  man,  much  less  a  good  Chris- 
tian. It  should  be  a  trouble  to  us  when  we  have  a  reproof 
to  give,  but  a  pleasure  to  us  to  say,  with  the  apostle,  1 
Cor.  xi.  2.    Xow  I  praise  you." 

Most  people  will  be  easier  led  than  driven,  and  we  all 
love  to  be  spoken  fair  to :  when  you  see  anything  that  is 
hopeful  and  promising  in  your  inferiors,  anything  of  a 
towardly  and  tractable  disposition,  much  more  anything  of 
a  pious  affection  to  the  things  of  God.  you  should  contrive 
to  encourage  it.  Smile  ujen  them  when  you  see  them 
set  their  faces  heavenwards,  and  take  the  first  opportunity 
to  let  them  know  you  ohseiv,.  it.  and  are  well  pleased  with 
it  and  do  ne  t  despise  the  day  of  small  things.  This  will 
quicken  them  to  continue  and  abound  in  that  which  is  good, 
it  will  hearten  them  against  the  difficulties  they  see  in  their 
way;  and,  perhaps,  may  turn  the  wavering,  trembling  scale 
the  right  way.  and  effectually  deteimine  their  resolutions 
to  cleave  to  the  Lc>rd.  W  hen  you  see  them  forward  to 
come  to  family  worship,  attentive  to  the  word,  devout  in 
prayer,  industrious  to  get  kn-  wiedge,  afraid  of  sin,  end 
careful  to  do  their  duty,  let  them  have  the  j  raise  of  it,  for 
you  have  the  comfort  of  it,  and  God  must  have  all  the 
glory.  Draw  them  with  the  cords  of  a  man.  hold  them 
with  the  bands  of  love;  so  shall  your  rebukes,  when  they 


A  CHURCH  IN  THE  HOUSE. 


237 


are  necessary,  be  the  more  acceptable  and  effectual.  The 
great  Shepherd  gathers  the  lambs  in  his  arms,  and  carries 
them  in  his  bosom,  and  gently  leads  them ;  and  so  should 
you. 

[2.]  Discountenance  every  thing  that  is  evil  in  your 
children  and  servants.  Use  your  authority  for  the  prevent- 
ing of  sin,  and  the  suppressing  of  every  root  of  bitterness, 
lest  it  spring  up,  and  trouble  you,  and  thereby  many  be 
defiled.  Frown  upon  every  thing  that  brings  sin  into  your 
families,  and  introduces  any  ill  words,  or  ill  practices. 
Pride  and  passion,  strife  and  contention,  idleness  and  intem- 
perance, lying  and  slandering ;  these  are  sins  which  you 
must  not  connive  at,  nor  suffer  to  go  without  a  rebuke.  If 
you  return  to  the  Almighty,  this  among  other  things  is 
required  of  you,  that  you  "  put  away  iniquity,"  all  iniquity, 
these  and  other  the  like  iniquities,  'f  far  from  your  taberna- 
cle," Job  xxii.  23.  Make  it  to  appear,  that  in  the  govern- 
ment of  your  families  you  are  more  jealous  for  God's 
honour,  than  for  your  own  authority  and  interest ;  and  show 
yourselves  more  displeased  at  that  which  is  an  offence  to 
God,  than  at  that  which  is  only  an  affront  or  damage  to 
yourselves. 

You  must  indeed  be  careful  not  to  provoke  your  children 
to  wrath,  lest  they  be  discouraged ;  and  as  to  your  servants, 
it  is  your  duty  to  "forbear,  or  moderate,  threatening:"  yet 
you  must  also,  with  holy  zeal  and  resolution,  and  the  meek- 
ness of  wisdom,  keep  good  order  in  your  families,  and  set 
no  wicked  thing  before  their  eyes,  but  witness  against  it. 
"  A  little  leaven  leaveneth  the  whole  lump."  Be  afraid  of 
having  wicked  servants  in  your  houses,  lest  your  children 
learn  their  way,  and  get  a  snare  to  their  souls.  Drive  away 
with  an  angry  countenance  all  that  evil  communication 
which  corrupt  good  manners,  that  your  houses  may  be 
habitations  of  righteousness,  and  sin  may  never  find  shelter 
in  them. 

I  come  now,  II.  to  offer  some  motives  to  persuade  you 
thus  to  turn  your  families  into  little  churches.  And  oh 
that  I  could  find  out  acceptable  words  with  which  to  reason 


238 


A  CHURCH  IN  THE  nOUSE. 


with  you,  so  as  to  prevail !  "  Suffer  me  a  little,  and  I  will 
show  you"  what  is  to  be  said  "on  God's  behalf,"  which  is 
worth  your  consideration. 

I.  If  your  families  be  little  churches,  God  will  come  to 
you,  and  dwell  with  you  in  them ;  for  he  has  said  concern- 
ing the  church,  "This  is  my  rest  for  ever,  here  will  I  dwell." 
It  is  a  very  desirable  thing  to  have  the  gracious  presence  of 
God  with  us  in  our  families,  that  presence  which  is  promised 
where  two  or  three  are  gathered  together  in  his  name.  This 
was  it  that  David  was  so  desirious  of,  Ps.  ci.  2,  "0  when 
wilt  thou  come  unto  me !"  His  palace,  his  court,  would  be 
as  a  prison,  as  a  dungeon  to  him,  if  God  did  not  come  to 
him,  and  dwell  with  him  in  it;  and  cannot  your  hearts 
witness  to  this  desire,  you  who  have  houses  of  your  own, 
would  you  not  have  God  come  to  you,  and  dwell  with  you  in 
them  1  Invite  him  then,  beg  his  presence,  court  his  stay. 
Nay,  he  invites  himself  to  your  houses  by  the  offers  of  his 
favour  and  grace;  "Behold  he  stands  at  your  door  and  knocks:" 
it  is  the  voice  of  your  beloved,  open  to  him,  and  bid  him 
welcome;  meet  him  with  your  "Hosannas,  blessed  is  he 
that  cometh,"  He  comes  peaceably,  he  brings  a  blessing 
with  him,  a  blessing  which  he  will  cause  to  rest  upon  the 
habitations  of  the  righteous,  Ezek.  xliv.  30*  He  will  com- 
mand a  blessing,  which  shall  amount  to  no  less  than  "life 
for  evermore,"  Ps.  exxxiii.  3.  This  presence  and  blessing 
of  God  will  make  your  relations  comfortable,  your  affairs 
successful,  your  enjoyments  sweet;  and  behold,  by  it  all 
things  are  made  clean  to  you.  This  will  make  your  family 
comforts  double  comforts,  and  your  family  crosses  but  half 
crosses ;  it  will  turn  a  tent  into  a  temple,  a  cottage  into  a 
palace.  "Beautiful  for  situation,  the  joy  of  the  whole  earth," 
are  the  houses  in  which  God  dwells. 

Now  the  way  to  have  God's  presence  with  you  in  your 
houses,  is  to  furnish  them  for  his  entertainment.  Thus  the 
good  Shunammite  invited  the  prophet  Elisha  to  the  chamber 
she  had  prepared  for  him,  by  accommodating  him  there  with 
a  bed  and  a  table,  a  stool  and  a  candlestick,  2  Kings  iv.  10 
Would  you  funush  your  houses  for  the  presence  of  God,  if 


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239 


is  not  expected  that  you  furnish  them  as  his  tabernacle  was 
of  old  furnished,  with  blue,  and  purple,  and  scarlet,  and 
fine  linen;  but  set  up  and  keep  up  for  him  a  throne  and  an 
altar,  that  from  the  altar  you  and  yours  may  give  glory  to 
him,  and  from  the  throne  he  may  give  law  to  you  and  yours; 
and  then  you  may  be  sure  of  his  presence  and  blessing,  and 
may  solace  yourselves  from  day  to  day  in  the  comfort  of  it. 
God  will  be  with  you  in  a  way  of  mercy  while  you  are  with 
him  in  a  way  of  duty ;  "  If  you  seek  him  he  will  be  found 
of  you."  The  secret  of  God  shall  be  in  your  tabernacle,  as 
it  was  in  Job's,  ch.  xxix.  4  ;  as  it  is  with  the  righteous,  Ps. 
xxv.  14;  Prov.  iii.  32,  33. 

2.  If  you  make  your  houses  little  churches,  God  will  make 
them  little  sanctuaries;  nay,  he  will  himself  be  to  you  as  a 
little  sanctuary,  Ezek.  xi.  16.  The  way  to  be  safe  in  your 
houses,  is  to  keep  up  religion  and  the  fear  of  God  in  your 
houses;  so  shall  you  dwell  on  high,  and  "the  place  of  your 
defence  shall  be  the  munition  of  rocks,"  Isa.  xxxiii.  16.  The 
law  looks  upon  a  man's  house  as  his  castle,  religion  makes 
it  truly  so.  If  God's  grace  be  the  "glory  in  the  midst"  of 
the  house,  his  providence  will  make  a  wall  of  fire  round 
about  it,  Zech.  ii.  5.  Satan  found  it  to  his  confusion,  that 
God  made  a  hedge  about  pious  Job,  about  his  house,  and 
about  all  that  he  had  on  every  side,  so  that  he  could  not 
find  one  gap  by  which  to  break  in  upon  him,  Job  i.  10.  Every 
dwelling  place  of  Mount  Sion  shall  be  protected  as  the  taber- 
nacle was  in  the  wilderness,  for  God  has  promised  to  create 
upon  it  a  cloud  and  smoke  by  day,  and  the  shining  of  a 
flaming  fire  by  night,  which  shall  be  a  defence  upon  all  the 
glory,  Isa.  iv.  5.  If  we  thus  dwell  in  the  house  of  the  Lord 
all  the  days  of  our  life,  by  making  our  houses  his  houses, 
we  shall  be  hid  in  his  pavilion,  in  the  secret  of  his  tabernacle 
shall  he  hide  us,  Ps.  xxvii.  4,  5. 

Wherever  we  encamp,  under  the  banner  of  Christ,  the 
angels  of  God  will  encamp  round  about  us,  and  pitch  their 
tents  where  we  pitch  ours ;  and  we  little  think  how  much 
we  owe  to  the  ministration  of  the  good  angels,  that  we  and 
ours  are  preserved  from  the  malice  of  evil  angels,  who  are 


240 


A  CHURCH  IN  THE  HOUSE. 


continually  seeking  to  do  mischief  to  good  people.  There 
are  terrors  that  fly  by  night  and  by  day.  which  they  only 
who  abide  under  the  shadow  of  the  Almighty  can  promise 
themselves  to  be  safe  from,  Ps.  xci.  1,  5.  Would  you  in- 
sure your  houses  by  the  best  policy  of  insurance,  turn  them 
into  churches,  and  then  they  shall  be  taken  under  the  spe- 
cial protection  of  him  who  keeps  Israel,  and  neither  slum- 
bers nor  sleeps ;  and  if  any  damage  come  to  them,  it  shall 
be  made  up  in  grace  and  glory.  The  way  of  duty  is  with- 
out doubt  the  way  of  safety. 

Praying  families  are  kept  from  more  mischiefs  than  they 
themselves  are  aware  of.  They  are  not  always  sensible  of 
the  distinction  which  a  kind  Providence  makes  between 
-them  and  others ;  though  God  is  pleased  sometimes  to  make 
it  remarkable,  as  in  the  story  which  is  credibly  related  of 
a  certain  village  in  the  Canton  of  Bern  in  Switzerland,  con- 
sisting of  ninety  houses,  which  in  the  year  1584,  were  all 
destroyed  by  an  earthquake,  except  one  house,  in  which 
the  good  man  and  his  family  were  at  that  time  together 
praying.  That  promise  is  sure  to  all  the  seed  of  faithful 
Abraham,  "  Fear  not,  I  am  thy  shield,"  Gen.  xv.  ] .  Wis- 
dom herself  has  passed  her  word  for  it,  Prov.  i.  33,  "  Whoso 
hearkeneth  to  me,"  wherever  he  dwells,  he  "  shall  dwell 
safely,  and  shall  be  quiet  from"  all  real  evil  itself,  and  from 
the  amazing,  tormenting  "  fear  of  evil."  Nothing  can  hurt, 
nothing  needs  frighten,  those  whom  God  protects. 

3.  If  you  have  not  a  church  in  your  house,  it  is  to  be 
feared  that  Satan  will  have  a  seat  there.  If  religion  do 
not  rule  in  your  families,  sin  and  wickedness  will  rule  there. 
"  I  know  where  thou  dwellest,"  says  Christ  to  the  angel  of 
the  church  of  Pergamos,  Rev.  ii.  13,  "  even  where  Satan's 
seat  is ;  that  was  his  affliction :  but  there  are  many  whose 
sin  it  is ;  by  their  irreligion  and  immorality  they  allow  Satan 
a  seat  in  their  houses,  and  that  seat  a  throne.  They  are 
very  willing  that  the  strong  man  armed  should  keep  his 
palace  there,  and  that  his  goods  should  be  at  peace;  and 
the  surest  way  to  prevent  this,  is  by  setting  up  a  church  in 
the  house.    It  is  commonly  said,  that  where  God  has  a 


A  CHURCH  iy  THE  HOUSE. 


241 


church,  the  devil  will  have  his  chapel :  but  it  may  more  truly 
be  said  in  this  case,  where  God  has  not  a  church,  the  devil 
will  have  his  chapel.  If  the  unclean  spirit  find  the  house 
in  this  sense  empty,  empty  of  good,  though  it  be  swept  and 
garnished,  he  "  taketh  to  himself  seven  other  spirits  more 
wicked  than  himself,  and  they  enter  in  and  dwell  there/' 

Terrible  stories  have  been  told  of  houses  haunted  by  the 
devil,  and  of  the  fear  people  have  had  of  dwelling  in  such 
houses ;  verily  those  houses  in  which  rioting  and  drunken- 
ness reign,  in  which  swearing  and  cursing  are  the  language 
of  the  house,  or  in  which  the  more  spiritual  wickedness  of 
pride,  malice,  covetousness,  and  deceit  have  the  ascendancy, 
may  truly  be  said  to  be  haunted  by  the  devil,  and  they  are 
most  uncomfortable  houses  for  any  man  to  live  in;  they  are 
holds  of  foul  spirits,  and  cages  of  unclean  and  hateful  birds, 
even  as  Babylon  the  great  will  be  when  it  is  fallen,  Rev. 
xviii.  2. 

Now  the  way  to  keep  sin  out  of  the  house,  is  to  keep  up 
religion  in  the  house,  which  will  be  the  most  effectual  anti- 
dote against  Satan's  poison.  When  Abraham  thought  con- 
cerning Abimelech's  house,  "  Surely  the  fear  of  God  is  not 
in  this  place,"  he  concluded  no  less  but  "  they  will  slay  me 
for  my  wife's  sake,"  Gen,  xx.  11.  Where  no  fear  of  God  is, 
no  reading,  no  praying,  no  devotion,  what  can  one  expect 
but  all  that  is  bad  ?  Where  there  is  impiety  there  will  bo 
immorality  ;  they  who  restrain  prayer  cast  off'  fear,  Job  xv. 
4.  But  if  religious  worship  have  its  place  in  the  house,  it 
may  be  hoped  that  vice  will  not  have  a  place  there.  There 
is  much  of  truth  in  that  saying  of  good  Mr.  Dod,  "  Either 
praying  will  make  a  man  give  over  sinning,  or  sinning  will 
make  a  man  give  over  praying."  There  remains  some  hope 
concerning  those  who  are  otherwise  bad,  as  long  as  they 
keep  up  prayer.  Though  there  be  a  struggle  between 
Christ  and  Belial  in  your  houses,  and  the  insults  of  sin  and 
Satan  are  daring  and  threatening,  yet  as  long  as  religion 
keeps  the  field,  and  the  weapons  of  its  warfare  are  made 
use  of,  we  may  hope  the  enemy  will  lose  ground. 

4.  A  church  in  the  house  will  make  it  very  comfortable 
Q 


242 


A  CHURCH  IN  THE  HOUSE. 


to  yourselves.  Nothing  more  agreeable  to  a  gracious  soul 
than  constant  communion  with  a  gracious  God ;  it  is  the 
"  one  thing"  it  desires,  to  "  dwell  in  the  house  of  the  Lord ;" 
here  it  is  as  in  its  element,  it  is  its  rest  for  ever.  If  there- 
fore our  houses  be  houses  of  the  Lord,  we  shall  for  that 
reason  love  home,  reckoning  our  daily  devotion  the  sweetest 
of  our  daily  delights,  and  our  family  worship  the  most 
valuable  of  our  family  comforts.  This  will  sanctify  to  us 
all  the  conveniences  of  our  houses,  and  reconcile  us  to  the 
inconveniences  of  it.  What  are  Solomon's  gardens,  and 
orchards,  and  pools  of  water,  and  other  delights  of  the  sons 
of  men,  Eccl.  ii.  5,  6,  8,  in  comparison  with  these  delights 
of  the  children  of  God  1 

Family  religion  will  help  to  make  our  family  relations 
comfortable  to  us,  by  promoting  love,  preventing  quarrels, 
and  extinguishing  heats  that  may  at  any  time  happen.  A 
family  living  in  the  fear  of  God,  and  joining  daily  in  religious 
worship,  truly  enjoys  itself;  "Behold  how  good  and  how 
pleasant  a  tiling  it  is  for  brethren"  thus  to  dwell  "together;" 
it  is  not  only  like  ointment  and  perfume  which  rejoice  the 
heart,  but  like  the  holy  ointment,  the  holy  perfume,  wherewith 
Aaron  the  saint  of  the  Lord  was  consecrated ;  not  only  like 
the  common  dew  to  the  grass,  but  like  the  dew  which  de- 
scends upon  the  mountains  of  Sion,  the  holy  mountains,  Ps. 
cxxxiii.  1 — 3.  The  communion  of  saints  jn  that  which  is 
the  work  of  saints,  is  without  doubt  the  most  pleasant  com- 
munion here  on  earth,  and  the  liveliest  representation,  and 
surest  pledge,  of  those  everlasting  joys  which  are  the  happi- 
ness of  the  spirits  of  just  men  made  perfect,  and  the  hopes 
of  holy  souls  in  this  imperfect  state. 

Family  religion  will  make  the  affairs  of  the  family  suc- 
cessful; and  though  they  may  not  in  every  tiring  issue  to 
our  mind,  yet  we  may  by  faith  forsec  that  they  will  at  last 
issue  to  our  good.  If  this  beauty  of  the  Lord  our  God  be  upon 
us  and  our  families,  it  will  prosper  the  work  of  our  hands  unto 
us,  yea,  the  work  of  our  hands  it  will  establish ;  or,  however, 
it  will  establish  our  hearts  in  that  comfort  which  makes 
every  thing  that  occurs  easy,  Ps.  xc.  17;  cxii.  8. 


A  CHURCH  IN  THE  HOUSE. 


243 


We  cannot  suppose  our  mountain  to  stand  so  strong  but 
that  it  will  be  moved ;  trouble  in  the  flesh  we  must  expect, 
and  affliction  in  that  from  which  we  promise  ourselves  most 
comfort ;  and  when  the  Divine  Providence  makes  our  houses 
houses  of  mourning,  then  it  will  be  comfortable  to  have  them 
houses  of  prayer,  and  to  have  had  them  so  before.  When  sick- 
ness, and  sorrow,  and  death  come  into  our  families,  (and 
sooner  or  later  they  will  come,)  it  is  good  that  they  should 
find  the  wheels  of  prayer  going,  and  the  family  accustomed 
to  seek  God ;  for  if  we  are  then  to  begin  this  good  work 
when  distress  forces  us  to  it,  we  shall  drive  heavily  in  it. 
They  who  pray  constantly  when  they  are  well,  may  pray 
comfortably  when  they  are  sick. 

5.  A  church  in  the  house  will  be  a  good  legacy,  nay,  it 
will  be  a  good  inheritance,  to  be  left  to  your  children  after 
you.  Reason  directs  us  to  consult  the  welfare  of  posterity, 
and  to  lay  up  in  store  a  good  foundation  for  those  who  shall 
come  after  us  to  build  upon ;  and  we  cannot  do  this  better 
than  by  keeping  up  religion  in  our  houses.  A  family  altar 
will  be  the  best  entail ;  your  children  will  for  this  rise  up 
and  call  you  blessed,  and  it  may  be  hoped  they  will  be 
praising  God  for  you,  and  praising  God  like  you,  here  on 
earth,  when  you  are  praising  him  in  heaven. 

You  will  hereby  leave  your  children  the  benefit  of  many 
prayers  put  up  to  heaven  for  them,  which  will  be  kept,  as  it 
were,  upon  the  file  there,  to  be  answered  to  their  comfort 
when  you  are  silent  in  the  dust.  It  is  true  of  prayer,  what 
we  say  of  winter,  "  It  never  rots  in  the  skies."  The  seed  of 
Jacob  know  they  do  not  seek  in  vain,  though  perhaps  they 
live  not  to  see  their  prayers  answered.  Some  good  Christians, 
who  have  made  conscience  of  praying  daily  with  and  for 
their  children,  have  been  encouraged  to  hope  that  the 
children  of  so  many  prayers  should  not  miscarry  at  last :  and 
thus  encouraged,  Joseph's  dying  word  has  been  the  language 
of  many  a  dying  Christian's  faith,  "  I  die,  but  God  will  surely 
visit  you,"  Gen.  I.  24.  I  have  heard  of  a  hopeful  son,  who  said 
he  valued  his  interest  in  his  pious  father's  prayer  far  more 
than  his  interest  in  his  estate,  though  a  considerable  one. 


244 


A  CHURCH  IN  THE  HOUSE. 


You  will  likewise  hereby  leave  your  children  a  good 
example,  which  you  may  hope  they  will  follow  when  they 
come  into  houses  of  their  own.  The  usage  and  practice  of 
your  families  is  commonly  transmitted  from  .one  generation 
to  another;  bad  customs  are  many  times  thus  entailed. 
They  who  burnt  incense  to  the  queen  of  heaven  learnt  it  of 
their  fathers,  Jer.  xliv.  17.  And  a  vain  conversation  was 
thus  received  by  tradition,  1  Pet.  i.  18.  And  why  may  not 
good  customs  be  in  like  manner  handed  down  to  posterity  ? 
Thus  we  should  make  known  the  ways  of  God  to  our 
children,  that  they  may  arise  and  declare  them  to  their 
children,  Ps.  Ixxviii.  6,  and  religion  may  become  an  heir- 
loom in  our  families.  Let  your  children  be  able  to  say, 
when  they  are  tempted  to  sit  loose  to  religion,  That  it  was 
the  way  of  their  family,  the  good  old  way,  in  which  their 
fathers  walked,  and  in  which  they  themselves  were  educated 
and  trained  up ;  and  with  this  they  may  answer  him  who 
reproaches  them.  Let  family  worship,  besides  all  its  other 
pleas  for  itself,  be  able  in  your  houses  to  plead  prescription. 
And  though  to  the  acceptableness  of  the  service  it  is 
requisite  that  it  be  done  from  a  higher  and  better  principle 
than  purely  to  keep  up  the  custom  of  the  family,  yet  better 
so  than  not  at  all :  and  the  form  of  godliness  may  by  the 
grace  of  God  at  length  prove  the  happy  vehicle  of  its  power ; 
and  dry  bones,  whilst  unburied,  may  be  made  to  live.  Thus 
"  a  good  man  leaves  an  inheritance  to  his  children :  "  and 
"  the  generation  of  the  upright  shall  be  blessed." 

6.  A  church  in  the  house  will  contribute  very  much  to 
the  prosperity  of  the  church  of  God  in  the  nation.  Family 
religion,  if  that  prevail,  will  put  a  face  of  religion  upon  the 
land,  and  very  much  advance  the  beauty  and  peace  of  our 
English  Jerusalem.  This  is  that  which  I  .hope  we  are  all 
hearty  well-wishers  to;  setting  aside  the  consideration  of 
parties,  and  separate  interests,  and  burying  all  names  of 
distinction  in  the  grave  of  Christian  charity,  we  earnestly 
desire  to  see  true  catholic  Christianity,  and  serious  godliness 
in  the  power  of  it,  prevailing  and  flourishing  in  our  land ;  to 
see  knowledge  filling  the  land,  as  the  waters  cover  the  sea ; 


A  CHURCH  IN  THE  HOUSE. 


245 


to  see  holiness  and  love  giving  law,  and  triumphing  over  sin 
and  strife ;  we  would  see  cause  to  call  your  city,  "  A  city  of 
righteousness,  a  faithful  city,  its  walls  salvation,  and  its 
gates  praise."  Now  all  this  would  be  effected  if  family 
religion  were  generally  set  up  and  kept  up. 

When  the  wall  was  to  be  built  about  Jerusalem,  it  was 
presently  done  by  this  expedient,  every  one  undertook  to 
repair  over  against  his  own  house,  Neh.  iii.  10,  &c.  And 
if  ever  the  decayed  walls  of  the  gospel  Jerusalem  be  built 
up,  it  must  be  by  the  same  method.  Every  one  must  sweep 
before  his  own  door,  and  then  the  street  will  be  clean.  If 
there  were  a  church  in  every  house,  there  would  be  such  a 
church  in  our  land  as  would  make  it  a  praise  throughout 
the  whole  earth.  We  cannot  better  serve  our  country  than 
by  keeping  up  religion  in  our  families. 

Let  families  be  well  catechised,  and  then  the  public 
preaching  of  the  word  will  be  the  more  profitable,  and  the 
more  successful.  For  want  of  this,  when  we  speak  ever  so 
plainly  of  the  things  pertaining  to  the  kingdom  of  God,  to 
the  most  we  do  but  speak  parables.  "  The  book  "  of  the 
Lord  is  delivered  to  them  who  are  not  catechised,  saying, 
"Read  this,"  and  they  say,  "We  are  not  learned;"  learned 
enough  in  other  things,  but  not  in  the  one  thing  needful, 
Isa.  xxix.  12.  But  our  work  is  easy  with  those  who  from 
their  childhood  have  known  the  Holy  Scriptures. 

If  every  family  were  a  praying  family,  public  prayers 
would  be  the  better  joined  in,  more  intelligently,  and  more 
affectionately ;  for  the  more  we  are  used  to  prayer,  the 
more  expert  we  shall  be  in  that  holy  and  divine  art  of 
"entering  into  the  holiest"  in  that  duty.  And  public 
reproofs  and  admonitions  would  be  as  a  "nail  in  a  sure 
place,"  if  masters  of  families  would  second  them  with  their 
family  discipline,  and  so  clench  those  nails. 

Religious  families  are  blessings  to  the  neighbourhood  they 
live  in,  at  least  by  their  prayers.  A  good  man  thus  becomes 
a  public  good,  and  it  is  his  ambition  to  be  so.  Though  he 
see  his  children's  children,  he  has  small  joy  of  that  if  he  do 
not  see  peace  upon  Israel,  Ps.  exxviii.  5,  6.    And  therefore 


246 


A  CHUECH  IN  THE  HOtTBB- 


postponing  all  his  own  interests,  and  satisfactions,  lie  sets 
himself  to  seek  the  good  of  Jerusalem  all  the  days  of  his 
life.  Happy  were  we  if  we  had  many  such.  That  which 
now  remains,  is  to  address  myself  to  you  upon  the  whole 
matter  by  way  of  exhortation ;  and  I  pray  you  let  my  counsel 
be  acceptable  to  you ;  and  while  I  endeavour  to  give  every 
one  his  portion,  let  your  consciences  assist  me  herein,  and 
take  to  yourselves  that  which  belongs  to  you. 

EEL  THE  APPLICATION. 

L  Let  those  masters  of  families  who  have  hitherto  lived 
in  the  negleet  of  family  religion  be  persuaded  now  to  set  it 
up,  and  henceforward  to  make  conscience  of  it.  I  know  it 
is  hard  to  persuade  people  to  begin  even  a  good  work  that 
they  have  not  been  used  to ;  yet,  if  God  by  his  grace  apply 
this  word,  who  can  tell  but  some  may  be  wrought  upon  to 
comply  with  the  design  of  it  ?  We  have  no  ill  design  in 
urging  you  to  this  part  of  your  duty ;  we  aim  not  at  the 
advantage  of  a  party,  but  purely  at  the  prosperity  of  your 
families.  We  are  sure  we  have  reason  on  our  side,  and  if 
you  will  but  suffer  that  to  rule  you,  we  shall  gain  our  point; 
and  you  will  all  go  home  firmly  resolved,  as  Joshua  was, 
that  whatever  others  do  themselves,  and  whatever  they  say 
of  you,  "  You  and  your  houses  will  serve  the  Lord."  God 
put  it  into,  and  keep  it  in,  the  imagination  of  the  thought  of 
your  heart,  and  establish  your  way  therein  before  him ! 

Proceed  in  the  right  method ;  first  set  up  Christ  upon  the 
throne  in  your  hearts,  and  then  set  up  a  church  for  Christ 
in  your  house.  Let  Christ  dwell  in  your  hearts  by  faith, 
and  then  let  him  dwell  in  your  houses ;  you  do  not  begin  at 
the  right  end  of  your  work  if  you  do  not  first  give  your  own 
selves  unto  the  Lord ;  God  had  respect  first  to  Abel,  and 
then  to  his  offering.  Let  the  fear  and  love  of  God  rule  in 
your  hearts,  and  have  a  commanding  sway  and  empire  there, 
and  then  set  up  an  altar  for  God  in  your  tents ;  for  you  can- 
not do  that  acceptably  till  you  have  first  consecrated  your- 
selves as  spiritual  priests  to  God,  to  serve  at  that  altar. 

And  when  your  hearts,  like  Lydia's,  are  opened  to  Christ, 


A  CHURCH  IN  THE  HOUSE. 


247 


let  your  house,  like  hers,  be  opened  to  him  too,  Acts  xvi. 
14,  15.  Let  there  be  churches  in  all  your  houses ;  let  those 
who  have  the  stateliest,  richest,  and  best  furnished  houses, 
reckon  a  church  in  them  to  be  their  best  ornament:  let 
those  who  have  houses  of  the  greatest  care  and  business, 
reckon  family  religion  their  best  employment ;  and  not 
neglect  the  one  thing  needful,  while  they  are  careful  and 
cumbered  about  many  things  ;  nor  let  those  who  hare 
close  and  mean  habitations  be  discouraged ;  the  ark  of  God 
long  dwelt  in  curtains.  Your  dwelling  is  not  so  strait,  but 
you  may  find  room  for  a  church  in  it.  Church  work  is 
often  chargeable,  but  you  may  do  this  church  work  cheap : 
you  need  not  make  silver  shrines  as  they  did  for  Diana,  nor 
lavish  gold  out  of  the  bag,  as  idolaters  did  in  the  service  of 
their  gods,  Isa.  xlvi.  6,  no,  "An  altar  of  earth  shall  you  make 
to  your  God,"  Bxod.  xx.  24,  and  he  will  accept  it.  Church 
work  is  accustomed  to  be  slow  work,  but  you  may  do  this 
quickly.  Put  on  resolution,  and  you  may  set  up  this 
tabernacle  to-night,  before  to-morrow. 

Would  you  keep  up  your  authority  in  your  family  ?  You 
cannot  do  it  better  than  by  keeping  up  religion  in  your 
family.  If  ever  a  master  of  a  family  looks  great,  truly  great, 
it  is  when  he  is  going  before  his  house  in  the  service  of  God, 
and  presiding  among  them  in  holy  things.  Then  he  shows 
himself  worthy  of  double  honour,  when  he  teaches  them  the 
good  knowledge  of  the  Lord,  and  is  their  mouth  to  God  in 
prayer,  blessing  them  in  the  name  of  God. 

Would  you  have  your  family  relations  comfortable,  your 
affairs  successful,  and  give  an  evidence  of  your  professed 
subjection  to  the  gospel  of  Christ  ?  Would  you  live  in  God's 
fear,  and  die  in  his  favour,  and  escape  that  curse  which  is 
entailed  upon  prayerless  familes  1  Let  religion  in  the  power 
of  it  have  its  due  place,  that  is,  the  uppermost  place  in  your 
houses. 

Many  objections  your  own  corrupt  hearts  will  make 
against  building  these  churches,  but  they  will  all  appear 
frivolous  and  trifling  to  a  pious  mind  that  is  steadfastly  re- 
solved for  God  and  godliness :  you  will  never  go  on  in  your 


248 


A  CHUKCH  IB  THE  HOUSE. 


way  to  heaven  if  you  will  be  frightened  by  lions  in  the 
street.  Whatever  is  the  difficulty  you  dread,  the  discourage- 
ment you  apprehend  in  it,  I  am  confident  it  is  not  insuper- 
able, it  is  not  unanswerable.  But  '"he  that  observes  the  wind 
shall  not  sow,  and  he  that  regards  the  clouds  shall  not  reap." 

Be  not  loath  to  begin  a  new  custom,  if  it  be  a  good  custom, 
especially  if  it  be  a  duty,  as  certainly  this  is,  which,  while 
you  continue  in  the  neglect  of,  you  live  in  sin  ;  for  omissions 
are  sins,  and  must  come  into  judgment.  It  may  be  that 
you  have  been  convinced  that  you  ought  to  worship  God  in 
your  families,  and  that  it  is  a  good  thing  to  do  so ;  but  you 
have  put  it  off  to  some  more  convenient  season.  Will  you 
now  at  last  take  occasion  from  this  sermon  to  begin  it  i 
And  do  not  defer  so  good  a  work  any  longer.  The  present 
season  is  without  doubt  the  most  convenient  season.  Begin 
this  day ;  let  this  be  the  day  of  your  laying  the  foundation 
of  the  Lord's  temple  in  your  house ;  and  then  consider  from 
this  day  and  upward — as  God  by  the  prophet  reasons  with 
the  people  who  neglected  to  build  the  temple,  Hag.  ii.  18, 
19,  take  notice — whether  God  do  not  from  this  day  remark- 
ably bless  you  in  all  that  you  have  and  do. 

Plead  not  your  own  weakness  and  inability  to  perform 
family  worship ;  make  use  of  the  helps  that  are  provided  for 
you ;  do  as  well  as  you  can  when  you  cannot  do  so  well  as 
you  would,  and  God  will  accept  of  you.  You  willingly  write 
what  is  necessary  for  the  carrying  on  of  your  trade,  though 
you  cannot  write  so  fine  a  hand  as  some  others  can ;  and 
will  you  not  be  as  wise  in  the  work  of  your  Christian  calling 
to  do  your  best,  though  it  be  far  short  of  the  best,  rather 
than  not  do  it  at  all  ?  To  him  who  has  but  one  talent,  and 
trades  with  that,  more  shall  be  given ;  but  from  him  who 
buries  it,  it  shall  be  taken  away.  Be  at  some  pains  to  make 
the  Scriptures  familiar  to  you,  especially  David's  Psalms, 
and  then  you  cannot  be  to  seek  for  a  variety  of  apt  expres- 
sions proper  to  be  used  in  prayer,  for  they  will  be  always  at 
your  right  hand.  "  Take  with  you  "  those  "  words,  words 
which  the  Holy  Ghost  teaches,"  for  you  cannot  find  more 
acceptable  words. 


A  CHURCH  IN  THE  HOUSE. 


249 


And  now  shall  I  prevail  with  you  in  this  matter  1  I  am 
loath  to  leave  you  unresolved,  or  but  almost  persuaded  ;  I 
beg  of  you,  for  God's  sake,  for  Christ's  sake,  for  your  own 
precious  souls'  sake,  and  for  the  children's  sake  of  your  own 
bodies,  that  you  will  live  no  longer  in  the  neglect  of  so 
great,  and  necessary,  and  comfortable  a  duty  as  this  of  family 
worship  is.  When  we  press  upon  you  the  more  inward 
duties  of  faith  and  love,  and  the  fear  of  God,  it  cannot  be  so 
evident  that  we  succeed  in  our  errand  as  it  may  be  in  this. 
It  is  certain  that  you  get  no  good  by  this  sermon — but  it  is 
wholly  lost  upon  you— if  after  you  have  heard  it,  or  read  it, 
you  continue  in  the  neglect  of  family  religion  ;  and  if  still 
you  "  cast  off  fear,  and  restrain  prayer  before  God."  Your 
families  will  be  witnesses  against  you  that  this  work  was 
undone  ;  and  this  sermon  will  witness  against  you,  that  it 
wa?  not  for  want  of  being  called  to  do  it,  but  for  want  of  a 
heart  to  do  it  when  you  were  called.  But  I  hope  better 
things  of  you,  my  brethren,  and  things  that  accompany 
salvation,  though  I  thus  speak. 

2.  Let  those  who  have  kept  up  family  worship  formerly, 
but  of  late  have  loft  it  off,  be  persuaded  to  revive  it.  This, 
perhaps,  is  the  case  of  some  of  you ;  you  remember  the 
kindness  of  your  youth,  and  the  love  of  your  espousals  ; 
time  was  when  you  sought  God  daily,  and  delighted  to 
know  his  ways,  as  families  who  did  righteousness,  and  for- 
sook not  the  ordinances  of  your  God  ;  but  now  it  is  other- 
wise. The  altar  of  the  Lord  is  broken  down  and  neglected, 
the  daily  sacrifice  is  ceased  ;  and  God  has  kept  an  account 
how  many  days  it  has  ceased,  whether  you  have  or  no,  Dan. 
viii.  13,  14.  Now  God  comes  into  your  houses  seeking 
fruit,  but  he  finds  none,  or  next  to  none  :  you  are  so  eager 
in  your  worldly  pursuits  that  you  have  neither  hearts  nor 
time  for  religious  exercises.  You  began  at  first  frequently 
to  omit  the  service,  and  a  small  matter  served  for  an  excuse 
to  put  it  by,  and  so  by  degrees  it  came  to  nothing. 

Oh  that  those  who  have  thus  left  their  first  love,  would 
now  remember  whence  they  are  fallen,  and  repent,  and  do 
their  first  works  !    Inquire  how  this  good  work  came  to  be 


▲  CHTSv  H  15  THE  HOrSJE. 


Kg,1fftf  i  ;  to  it  not  because  toot  lore  to  God  cooled,  ad 
the  lore  of  the  world  prevailed  ?  Have  you  not  found  a 
manifest  decay  in  the  prosperity  of  your  souls  since  you  let 
&U  this  good  werk  ?  Has  not  sin  got  ground  in  your 
hearts  and  in  your  houses  ?  And  though,  when  you  drop* 
your  family  worship,  you  promised  yourselves  that  you 
wuid  make  h  up  in  secret  worship,  because  you  were  not 
willing  to  allow  yourselves  time  for  both,  yet  have  you  not 
declined  in  that  also  !  Are  you  not  grown  less  frequent, 
and  less  fervent,  in  your  closet  devotions  too  !  Where  is 
now  the  hfeawmam  you  have  formerly  spoken  off  I  be- 
seech you  to  lay  out  yourselves  to  retrieve  it  in  time.  Say 
as  that  pcnhent  adulteress.  Hos.  iL  7.  ~  I  will  go  and  return 
to  my  nrst  husband,  for  then  it  was  better  with  me  than 
now."  Ckanse  the  sanctuary,  and  put  away  the  strange 
god.  Is  money  the  god.  or  the  belly  the  god,  that  has 
sained  possession  of  thy  heart  and  house  !  Whatever  it  is, 
cast  it  out.  Repair  the  altar  of  the  Lord,  and  begin  again 
the  dairy  sacrifice  and  oblation.  Light  the  lamps  again, 
and  burn  the  incense.  Bear  up  the  tabernacle  of  David 
which  is  Mien  down,  lengthen  its  cords  and  strengthen  its 
stakes,  and  resolve  it  shall  never  be  neglected  again  as  it 
has  been.  Perhaps  you  and  your  iamflaw  have  bean  mani- 
fest y  under  the  rebukes  of  Providence  since  you  left  off 
your  duty. — and  Jacob  was  while  he  neglected  to  pay  his 
"vow  :  I  beseech  you.  hear  at  length  the  voice  of  the  rod, 
and  of  him  who  has  appointed  it.  for  it  reminds  yam  o£your 
ingot:  en  vows,  saying.  ~  Arise,  go  up  to  BetheL  and  dwell 
there,"  Gen.  xxxv.  L  Let  the  place  thou  dweilest  in  ever 
ht  a  Bethel  so  shall  God  dwell  with  thee  there. 

3.  let  those  who  are  remiss  and  negligent  in  their 
bmily  worship  be  awakened  to  more  zeal  and  constancy. 
Some  of  you  perhaps  have  a  church  in  your  house,  but  it  is 
not  a  flourishing  church  ;  it  is  like  the  church  of  Laodkca, 
neither  cold  nor  hot :  or  hke  the  church  of  Sardis,  in  which 
the  things  that  remain  are  ready  to  die  ;  so  that  it  hath 
linle  more  than  a  name  to  live.  Something  of  this  work  of 
the  Lord  is  done  *or  fashion  sake,  but  it  is  daw  deceit 


A  CHUKCII  IS  THE  HOUSE. 


251 


fully  :  you  have  in  your  flock  a  male,  but  you  vow  and 
sacrifice  unto  the  Lord  a  corrupt  thing ;  you  grow  "cus- 
tomary" in  your  accustomed  services,  and  bring  the  torn 
and  the  blind,  the  lame  and  the  sick,  for  sacrifice  ;  and 
you  offer  that  to  your  God  which  you  would  scorn  to 
offer  to  your  governor  ;  and  though  it  is  but  little  you 
do  for  the  church  in  your  house,  you  think  that  too 
much,  and  say,  "Behold  what  a  weariness  is  it!"  You 
put  it  off  with  a  small  and  inconsiderable  scantling  of 
your  day,  and  that  the  dregs  and  refuse  of  it.  You  can  spare 
no  time  at  all  for  it  in  the  morning,  nor  any  in  the  evening, 
till  you  are  half  asleep.  It  is  thrust  into  a  corner,  and 
almost  lost  in  a  crowd  of  worldly  business  and  carnal  con- 
versation. When  it  is  done,  it  is  done  so  slightly,  in  so 
much  haste,  and  with  so  little  reverence,  that  it  makes  no 
impression  upon  yourselves  or  your  families.  The  Bible 
lies  ready,  but  you  have  no  time  to  read ;  your  servants  are 
otherwise  employed,  and  you  think  it  is  no  matter  for  call- 
ing them  in  ;  you  yourselves  can  take  up  with  a  "  word  or 
two  of  prayer,"  or  rest  in  a  lifeless,  heartless  tale  of  words. 
Thus  it  is  every  day,  and  perhaps  little  better  on  the  Lord's 
day  ;  no  repetition,  no  catechising,  no  singing  of  psalms,  or 
none  to  any  purpose. 

Is  it  thus  with  any  of  your  families  ?  Is  this  the  present 
state  of  the  church  in  your  house  ?  My  brethren,  "  These 
things  ought  not  to  be  so."  It  is  not  enough  that  you  do 
that  which  is  good,  but  you  must  do  it  well.  God  and 
religion  have  in  effect  no  place  in  your  hearts  or  houses  if 
they  have  not  the  innermost  and  uppermost  place.  Christ 
will  come  no  whither  to  be  an  underling  ;  he  is  not  a  guest 
to  be  set  behind  the  door.  What  comfort,  what  benefit  can 
you  promise  to  yourselves  from  such  trifling  services  as 
these  ;  from  an  empty  form  of  godliness  without  the  power 
of  it  1 

I  beseech  you,  sirs,  make  a  business  of  your  family  reli- 
gion, and  not  a  by -business.  Let  it  be  your  pleasure  and 
Relight,  and  not  a  task  and  drudgery.  Contrive  your  affairs 
so  that  the  most  convenient  time  may  be  allotted  both 


252 


A  CHURCH  IN  THE  HOUSE 


morning  and  evening  for  your  family  worship,  so  that  you 
may  not  be  unfit  for  it,  or  disturbed  and  straitened  in  it ; 
herein  wisdom  is  profitable  to  direct.  Address  yourselves 
to  it  with  reverence  and  seriousness,  and  a  solemn  pause ; 
that  those  who  join  with  you  may  see  and  say,  that  God 
is  with  you  of  a  truth,  and  may  be  struck  thereby  into 
a  like  holy  awe.  You  need  not  be  long  in  the  service, 
but  you  ought  to  be  lively  in  it  ;  not  slothful  in  this 
business,  because  it  is  the  business  for  God  and  your 
souls,  but  "  fervent  in  spirit,  serving  the  Lord." 

4.  Let  those  who  have  a  church  in  their  house  be 
very  careful  to  adorn  and  beautify  it  in  their  conversa- 
tion. If  you  pray  in  your  families,  and  read  the  Scrip- 
tures, and  sing  psalms,  and  yet  are  passionate  and  fro- 
ward  with  your  relations,  quarrelsome  and  contentious 
with  your  neighbours,  unjust  and  deceitful  in  your  deal- 
ings, intemperate  and  given  to  tippling,  or  allow  your- 
selves in  any  other  sinful  way,  you  pull  down  with  one 
hand  what  you  build  up  with  the  other.  Your  prayers 
will  be  an  abomination  to  God,  and  to  good  men  too,  if  they 
be  thus  polluted.  "Be  not  deceived,  God  is  not  mocked;' 

See  that  you  be  universal  in  your  religion,  that  it  may 
appear  that  you  are  sincere  in  it.  Show  that  you  be- 
lieve a  reality  in  it,  by  acting  always  under  the  com- 
manding power  and  influence  of  it.  Be  not  Christians 
upon  your  knees,  and  Jews  in  your  shops.  While  you 
seem  saints  in  your  devotions,  prove  not  yourselves  sin- 
ners in  your  conversations.  Having  begun  the  day  in 
the  fear  of  God,  be  in  that  fear  all  the  day  long.  Let 
the  example  you  set  your  families  be  throughout  good, 
and  by  it  teach  them  not  only  to  read  and  pray,  for  that 
is  but  half  their  work,  but  by  it  teach  them  to  be  meek 
and  humble,  sober  and  temperate,  loving  and  peaceable, 
just  and  honest  ;  so  shall  you  adorn  the  doctrine  of  God 
our  Saviour  ;  and  those  who  will  not  be  won  by  the  word, 
shall  be  won  by  your  conversation.  Your  family  worship 
is  an  honour  to  you,  see  to  it  that  neither  you  nor  yours  be 
in  any  thing  a  disgrace  to  it. 


A  CHURCH  IN  THE  HOUSE. 


253 


5.  Let  those  who  are  setting  out  in  the  world  set  up 
a  church  in  their  house  at  first,  and  not  defer  it.  Plead 
not  youth  and  bashfulness  ;  if  you  have  confidence 
enough  to  rule  a  family,  I  hope  you  have  confidence 
enough  to  pray  with  a  family.  Say  not,  "  The  time  is  not 
come,  the  time  that  the  Lord's  house  should  be  built,"  as 
they  did  who  "  dwelt  in  their  ceiled  houses,"  while  God's 
house  lay  waste,  Hag.  i.  2,  4.  It  ought  to  be  built  imme- 
diately ;  and  the  longer  you  put  it  off,  the  more  difficulty 
there  will  be  in  the  doing  of  it,  and  the  more  danger  that 
it  will  never  be  done. 

Now  you  are  beginning  the  world,  as  you  call  it,  is  it  not 
your  wisdom  as  well  as  duty  to  begin  with  God  ?  Can  you 
begin  better  ?  or  can  you  expect  to  prosper  if  you  do  not 
begin  thus  ?  The  fuller  your  heads  are  of  care  about  set- 
ting up  house,  and  setting  up  shop,  and  settling  in  both, 
the  more  need  you  have  of  daily  prayer,  that  by  it  you 
may  cast  your  care  on  God,  and  fetch  in  wisdom  and  direc- 
tion from  on  high. 

6.  In  all  your  removals  be  sure  you  take  the  "  church 
in  your  house"  along  with  you.  Abraham  often  removed 
his  tent,  but  wherever  he  pitched  it,  there  the  first 
thing  he  did  was  to  build  an  altar.  It  is  observable  con- 
cerning Aquila  and  Priscilla,  of  whose  pious  family  my 
text  speaks,  that  when  St.  Paul  wrote  his  epistle  to  the  Ro- 
mans they  were  at  Rome  ;  for  he  sends  salutations  to  them 
thither,  and  there  it  is  said  they  had  a  church  in  their 
house,  Rom.  xvi.  5.  But  now,  when  he  wrote  this  epistle 
to  the  Corinthians,  they  were  at  Ephesus,  for  thence  it 
should  seem  this  epistle  bore  date,  and  here  he  sends  salu- 
tations from  them ;  and  at  Ephesus  also  they  had  a 
church  in  their  house.  As  wherever  we  go  ourselves  we 
must  take  our  religion  with  us  ;  so  wherever  we  take 
our  families,  or  part  of  them,  we  must  take  our  family 
religion  with  us  ;  for  in  all  places  we  need  divine  pro- 
tection, and  experience  divine  goodness.  "  I  will  therefore 
that  men  pray  every  where." 

When  you  are  in  your  city-houses,  let  not  the  business 


254 


A  CHURCH  IN  THE  HOUSE. 


of  them  crowd  out  your  family  religion  ;  nor  let  the  diver- 
sions of  your  country-houses  indispose  your  minds  to  these 
serious  exercises.  That  care  and  that  pleasure  are  unsea- 
sonable and  inordinate  which  leave  you  not  both  heart  and 
time  to  attend  the  service  of  the  church  in  your  house. 

Let  me  here  be  an  advocate  also  for  those  families  whose 
masters  are  often  absent  from  them,  for  their  health  or 
pleasure,  especially  on  the  Lord's  day,  or  long  absent  upon 
business.  And  let  me  beg  these  absent  masters  to  consider 
with  whom  they  leave  those  few  sheep  in  the  wilderness, 
1  Sam.  xvii.  28,  and  whether  they  do  not  leave  them 
neglected  and  exposed.  Perhaps  there  is  not  a  just  cause 
for  your  absence  so  much,  nor  can  you  give  a  good  answer 
to  that  question,  "  What  dost  thou  here,  Elijah  ?"  But  if 
there  be  a  just  cause,  you  ought  to  take  care  that  the 
church  in  your  house  be  not  neglected  when  you  are 
abroad,  but  that  the  work  be  done  when  you  are  not  at 
home  to  do  it. 

7.  Let  inferior  relatives  help  to  promote  religion  in  the 
families  where  they  are.  If  family  worship  be  not  kept  up  in 
the  houses  where  you  live,  let  so  much  the  more  be  done 
in  your  closets  for  God  and  your  souls :  if  it  be,  yet  think 
not  that  will  excuse  you  from  secret  worship.  All  is  little 
enough  to  keep  up  the  life  of  religion  in  your  hearts,  and 
help  you  forward  toward  heaven. 

Let  the  children  of  praying  parents,  and  the  servants  of 
praying  masters,  account  it  a  great  privilege  to  live  in 
houses  that  have  churches  in  them,  and  be  careful  to 
improve  that  privilege.  Be  you  also  ready  to  every  good 
work ;  make  the  religious  exercises  of  your  family  easy  and 
pleasant  to  those  who  perform  them,  by  showing  yourselves 
forward  to  attend  on  them,  and  careful  to  attend  to  them ; 
for  your  backwardness  and  carelessness  will  be  their  greatest 
discouragement.  Let  your  lives  also  be  a  credit  to  good 
education,  and  make  it  appear  to  all  with  whom  you  con- 
verse, that  you  are  every  way  the  better  for  living  in 
religious  families. 

8.  Let  solitary  people,  who  are  not  engaged  in  families, 


A  CHURCH  IN  THE  HOUSE. 


255 


have  churches  in  their  chambers,  churches  in  their  closets. 
When  every  man  repaired  the  wall  of  Jerusalem  over 
against  his  own  house,  we  read  of  one  that  repaired  over 
against  his  chamber,  Neh.  iii.  30.  Those  who  live  alone, 
out  of  the  way  of  family  worship,  ought  to  take  so  much 
the  more  time  for  their  secret  worship,  and,  if  possible, 
add  the  more  solemnity  to  it.  You  have  not  families  to 
read  the  Scriptures  to,  read  them  so  much  the  more  to 
yourselves.  You  have  not  children  and  servants  to  cate- 
chise, nor  parents  or  masters  to  be  catechised  by ;  catechise 
yourselves  then,  that  you  may  hold  fast  the  form  of  sound 
words  which  you  have  received.  "  Exhort  one  another ; " 
so  we  read  it,  Heb.  iii.  13,  irapaKaXtiTt  eavrovs — exhort 
yourselves,  so  it  might  as  well  be  read.  You  are  not  made 
keepers  of  the  vineyards,  and  therefore  the  greater  is  your 
shame  if  your  own  vineyard  you  do  not  keep.  When  you 
are  alone,  yet  you  are  not  alone,  for  the  Father  is  with 
you,  to  observe  what  you  do,  and  to  own  and  accept  you 
if  you  do  well. 

9.  Let  those  who  are  to  choose  a  settlement  consult 
the  welfare  of  their  souls  in  the  choice.  If  a  church  in 
the  house  be  so  necessary,  so  comfortable,  then  be  ye  not 
unequally  yoked  with  unbelievers,  who  will  have  no  incli- 
nation for  the  church  in  the  house,  nor  assist  in  the  sup- 
port of  it,  but  instead  of  building  this  house,  pluck  it  down 
with  their  hands,  Prov.  xiv.  1.  Let  apprenticeships  and 
other  services  be  chosen  by  this  rule,  that  "that  is  best 
for  us  which  is  best  for  our  souls;"  and  therefore  it  is 
our  interest  to  go  with  those,  and  be  with  those,  with 
whom  God  is,  Zech  viii.  23.  When  Lot  was  to  choose  a 
habitation  he  was  determined  therein  purely  by  secular 
advantages,  Gen.  xiii.  11,  13,  and  God  justly  corrected  his 
sensual  choice,  for  he  never  had  a  quiet  day  in  the  Sodom 
he  chose  till  he  was  fired  out  of  it.  The  Jewish  writers 
tell  of  one  of  their  devout  rabbins,  who  being  courted  to 
dwell  in  a  place  which  was  otherwise  well  accommodated, 
but  had  no  synagogue  near,  he  utterly  refused  to  accept 
the  invitation,  and  gave  that  text  for  his  reason,  Ps.  cxix. 


£56 


A  CHURCH  IN  THE  HOUSE. 


72,  "  The  law  of  thy  mouth  is  better  to  me  than  thousands 
of  gold  and  silver." 

10.  Let  religious  families  keep  up  friendship  and  fellow- 
ship with  each  other,  and  as  they  have  opportunity  assist 
one  another  in  doing  good.  The  communion  of  churches 
has  always  been  accounted  their  beauty,  strength,  and  com- 
fort, and  so  is  the  communion  of  these  domestic  churches. 
We  find  here,  and  in  other  of  St.  Paul's  epistles,  kind 
salutations  sent  to  and  from  the  houses  that  had  churches 
in  them.  Religious  families  should  greet  one  another,  visit 
one  another,  love  one  another,  pray  for  one  another,  and,  as 
becomes  households  of  faith,  do  all  the  good  they  can  ore 
to  another;  forasmuch  as  they  all  meet  daily  at  the  same 
throne  of  grace,  and  hope  to  meet  shortly  at  the  same  throne 
of  glory,  to  be  no  more,  as  they  are  now,  divided  in  Jacob, 
and  scattered  in  Israel. 

Lastly,  let  those  houses  that  have  churches  in  them, 
flourishing  churches,  have  comfort  in  them.  Is  religion  in 
the  power  of  it  uppermost  in  your  houses  ?  And  are  you 
and  yours  serving  the  Lord,  serving  him  daily  ?  Go  on  and 
prosper,  for  the  Lord  is  with  you  while  you  be  wivh  him. 
See  your  houses  under  the  protection  and  blessing  of  heaven, 
and  be  assured  that  all  things  shall  work  together  for  good 
to  you.  Make  it  to  appear  by  your  holy  cheerfulness  that 
you  find  God  a  good  master,  Wisdom's  ways  pleasantness, 
and  her  paths  peace ;  and  that  you  see  no  reason  to  envy 
those  who  spend  their  days  in  carnal  mirth,  for  you  are 
acquainted  with  better  pleasures  than  any  they  can  pre- 
tend to. 

Are  your  houses  on  earth  God's  houses  1  Are  they  dedi- 
cated to  him,  and  employed  for  him  ?  Be  of  good  comfort, 
his  house  in  heaven  shall  be  yours  shortly :  "  In  my  Father's 
house  are  many  mansions ; "  and  there  is  one,  you  may  be 
sure,  for  each  of  you,  who  thus  "  by  a  patient  continuance 
in  well-doing,  seek  for  glory,  honour,  and  immortality. 


THE  SABBATH; 

A  SERIOUS  ADDRESS  TO  THOSE  WHO  PROFANE  THE  LORD'S  DAY. 


THE  SABBATH; 


A  SERIOUS  ADDRESS  TO  THOSE  WHO  PROFANE  THE  LORD'S  DAY. 


TnosE  I  reckon  guilty  of  profaning  the  Lord's  day,  and 
to  them  in  the  name  of  God  direct  this  paper,  who  neglect 
the  appointed  work  of  that  day,  and  who  violate  the  pre- 
scribed rest  of  that  day. 

1.  It  is  a  profanation  of  the  Lord's  day,  and  a  breach  of 
the  law  of  it,  to  neglect  and  omit  the  proper  duty  and  busi- 
ness of  that  day,  which  is  the  immediate  service  and  wor- 
ship of  our  God.  If  we  leave  undone  that  which  on  this 
day  ought  to  be  done,  we  are  transgressors  ;  for  omissions 
are  sins,  and  must  come  into  judgment. 

That  the  eternal  God  is  to  be  solemnly  and  religiously 
adored  by  the  children  of  men,  and  that  we  are  all  bound, 
by  acts  of  piety  and  devotion,  to  give  unto  him  the  glory 
due  unto  his  name,  and  pay  our  homage  to  him,  none 
will  question  who  really  believe  that  there  is  a  God, 
who  is  a  being  infinitely  perfect  and  blessed,  and  the 
fountain  of  all  being  and  blessedness,  our  Creator,  Owner, 
Ruler,  and  Benefactor,  on  whom  we  have  a  necessary  and 
constant  dependence,  and  to  whom  we  lie  under  the  high- 
est obligations  imaginable.  Never  did  reasonable  creatures 
speak  more  unreasonably  than  they  did  who  said,  "  What 
is  the  Almighty  that  we  should  serve  him  ?"  Job  xxi.  15. 


260 


THE  SABBATH. 


Something  of  this  work  ought  to  be  done  every  day  ;  no 
day  must  pass  without  some  solemn  acts  of  religious 
worship,  both  morning  and  evening  ;  when  we  address 
ourselves  to  the  work  of  the  day,  and  when  we  compose 
ourselves  to  the  rest  of  the  night,  we  ought  actually  to 
acknowledge  God,  both  by  our  prayers  and  praises,  as  our 
Protector,  Guide,  and  Benefactor.  "  Six  days  shalt  thou 
labour  and  do  all  thy  work  ;"  and  is  this  no  part  of  our 
work  ?  Is  it  not  the  most  needful  and  excellent  work  we 
have  to  do  ?  Those  who  live  without  daily  worship  live 
without  God  in  the  world.  As  God  allows  us  time  for 
works  of  necessity  and  mercy  out  of  his  day,  so  we  ought 
to  allow  time  for  works  of  piety  and  devotion  out  of  our 
days,  else  we  are  not  only  undutiful,  but  very  ungrateful. 

But  besides  the  morning  and  evening  sacrifice,  which  the 
duty  of  every  day  requires,  the  wisdom  of  God,  for  the 
preserving  and  securing  of  divine  worship  in  the  world,  has 
instituted  and  appointed  a  particular  time  for  the  special 
solemnities  of  it,  which  is  one  day  in  seven.  The  body  of  a 
seventh  day,  that  is,  the  working  hours  of  it,  are  by  this 
institution  appointed  to  be  spent  in  the  acts  of  religion  and 
devotion,  as  the  other  days  of  the  week  are  intended  for 
secular  business,  and  the  works  of  our  particular  calling. 

Now  this  instrumental  part  of  religion,  (give  me  leave  to 
call  it  so,)  though  it  be  not  equally  necessary  with  the 
essentials  of  it,  the  love  of  God,  and  faith  in  Christ,  yet  it  is 
undoubtedly  necessary,  both  as  a  duty  in  obedience  to  the 
divine  law,  which  requires  us  thus  to  consecrate  a  seventh 
day  to  the  services  of  religion,  and  as  a  means  of  keep- 
ing up  communion  with  God  in  holy  ordinances,  and  pre- 
paring ourselves,  by  his  grace,  for  the  vision  and  fruition 
of  him.  It  is  so  necessary,  that  revealed  religion,  and 
with  it  all  religion,  would  in  all  probability  have  been 
lost  and  forgotten  long  ere  this  if  it  had  not  been  kept  up 
by  the  observation  of  Sabbaths. 

Now,  forasmuch  as  it  is  the  work  of  the  Lord's  day  to 
worship  God,  not  only  in  public  solemn  assemblies,  which 
we  ought  conscientiously  to  attend  upon  both  the  former 


T1IE  SABBATH. 


261 


and  the  latter  part  of  the  day,  but  in  secret  and  in  our 
families,  morning,  evening,  and  at  noon,  those  do  certainly 
profane  the  day  who  do  not  spend  the  best  part  of  it,  and 
much  more  those  who  scarce  spend  any  part  of  it,  in  pious 
exercises  ;  either  not  attending  on  them  at  all,  or  with 
such  a  constant  and  allowed  carelessness  and  indifference 
as  discovers  a  great  contempt  of  the  God  they  pretend  to 
honour. 

Those  profane  this  sacred  day  who  waste  the  precious 
hours  of  its  morning  in  sleep  and  sloth,  and  proud  and 
needless  dressing,  and  the  rest  of  the  day  in  idle  chat  and 
perfect  sauntering,  as  if  Sabbath  time  hung  upon  their 
hands  and  they  knew  not  what  to  do  with  it,  nor  how 
to  idle  it  away  and  pass  it  off  fast  enough,  till  they  have 
that  which  is  their  heart's  desire,  "  When  will  the  Sabbath 
be  gone  ?" 

Such  as  these,  how  innocent  soever  they  may  think 
themselves,  are  to  be  counted  Sabbath-breakers,  who,  in- 
stead of  keeping  the  Sabbath  day,  lose  it,  and  throw  it 
away,  and  wilfully  suffer  it  to  run  waste  ;  and  instead 
of  sanctifying  it,  and  advancing  it  above  other  times, 
vilify  it,  and  make  it  the  most  idle,  insignificant,  and 
unprofitable  day  of  the  week  ;  for  the  days  that  are  spent 
in  worldly  business  serve  to  some  purpose,  but  this,  that 
should  be  spent  in  the  business  of  religion,  being  trifled 
away,  and  the  work  of  it  undone,  serves  to  no  purpose. 

2.  It  is  a  profanation  of  the  Lord's  day  to  violate  and 
break  in  upon  the  holy  rest  of  that  day,  and  to  do  that 
from  which  we  are  bound  up  and  restrained  by  the  law  of 
the  day,  in  order  to  our  more  close  application  to  that 
which  is  the  work  of  the  day.  On  that  day  we  are  to  rest 
both  from  those  worldly  employments  of  our  particular 
callings  which  on  other  days  are  our  duty,  and  the  work  of 
the  day,  and  from  those  sports  and  recreations  which  on 
other  days  are  lawful,  as  the  entertainment  of  our  spare 
hours,  and  the  preparatives  for  our  busy  ones  ;  from  both 
we  are  to  rest  on  the  Lord's  day  ;  for  certainly  carnal  plea- 
sure is  as  great  an  enemy  to  spiritual  joy  as  the  sorrow  of 


262 


THE  SABBATH. 


the  world  is,  and  sport  is  as  inconsistent  with  the  Sabbath 
rest  as  labour  is. 

Rest  from  worldly  business  on  the  Sabbath  day  was, 
under  the  Old  Testament,  more  primarily  required  as  a 
duty,  and  a  great  stress  laid  upon  it,  according  to  the 
nature  of  that  dispensation  ;  to  all  the  purposes  of  this 
rest  we  are  not  now  so  strictly  tied  up  as  the  Jews  then 
were  :  but  it  is  still  secondarily  requisite  as  a  means,  in 
order  to  the  due  performance  of  the  work  of  the  day  ; 
and  so  far  it  is  a  duty. 

Then,  when  the  more  solemn  worship  of  God  was  ap- 
propriated to  one  place,  where  the  ark  was,  the  place 
which  God  chose  to  put  his  name  there,  which  the  peo- 
ple were  appointed  generally  to  attend  but  thrice  a  year, 
the  rest  of  those  who  were  at  a  distance  was  required 
and  accepted  as  a  tacit  joining  with  the  temple  service 
on  the  Sabbath  day ;  by  a  strict  cessation  from  other 
work  they  testified  an  implicit  concurrence  in  that  work. 
But  now,  under  the  gospel,  we  are  not  so  confined  to  one 
place  as  they  then  were ;  it  is  God's  will  that  men  pray  every 
where,  and  that  in  every  place  the  spiritual  incense  be 
offered  ;  we  have  now  larger  opportunities  and  better  helps 
for  doing  the  work  and  enjoying  the  comforts  of  that  day 
than  they  then  had  ;  and  therefore,  now  the  bare  rest  from 
worldly  labour  is  not  in  itself  so  much  a  sanctification  of 
the  Sabbath  as  it  was  then.  Yet  we  cannot  think  ourselves 
less  obliged  than  they  were  to  rest  from  worldly  employ- 
ments and  recreation,  as  far  as  that  rest  will  contribute 
to  our  attendance  on  the  work  of  the  day  with  more 
solemnity,  and  with  greater  freedom  and  closeness  of  ap- 
plication, and  without  distinction. 

Those,  therefore,  undoubtedly  profane  the  Lord's  day, 
who  absent  themselves  from  the  public  worship  of  God, 
either  the  former  or  the  latter  part  of  the  day,  that  they 
may  underhand  follow  their  callings,  settle  their  accounts, 
drive  bargains,  push  on  journeys,  make  visits,  or  the  like, 
unless  when  the  occasion  is  urgent,  and  mercy  comes  to  take 
place  of  sacrifice. 


THE  SABBATH. 


263 


Yet,  not  they  only  are  guilty  of  the  breach  of  the  Sabbath 
rest,  who  spend  that  part  of  the  day,  which  we  call  u  church 
time,''  in  worldly  employments  and  recreations  ;  but  they 
also  who  st  end  the  time  before,  between,  and  after  public 
worship,  so  as  either  to  intrench  upon  that  full  scope  of 
time  that  they  ought  to  take  on  that  day,  for  their  secret 
and  family  worship,  and  to  abridge  themselves  of  that,  or  so 
as  to  unfit  themselves  and  put  themselves  out  of  frame  for 
holy  duties,  or  obstruct  their  profiting  by  them,  do  violate 
the  Sabbath  rest.  Works  of  necessity,  which  yet  ought  not 
to  be  a  self-created  necessity,  we  are  allowed  time  for,  the 
body  must  be  fed,  and  clothed,  and  rested,  that  it  may  be  fit 
to  serve  the  soul  in  the  service  of  God  on  this  day.  But  no 
more  of  the  time  than  is  convenient  for  these  must  be 
alienated  from  the  business  of  the  day  ;  if  it  be,  we  break  in 
upon  the  appointed  rest. 

Those  who  go  to  their  shops  and  exercise  their  trades 
openly  or  secretly  on  the  Lord's  day,  thereby  show  that 
they  mind  the  world  more  than  God,  and  that  they  are 
more  solicitous  for  the  meat  that  perishes,  than  for  that 
which  endures  to  eternal  life  ;  and  those  who  go  to  the 
ale-house,  or  follow  their  sports,  and  divert  themselves  or 
others  with  idle  walking  and  talking,  show  that  they 
mind  the  flesh  more  than  God,  and  that  they  are  wholly 
taken  up  with  the  mere  animal  life,  and  wretchedly 
estranged  from  the  principles,  powers,  and  pleasures  of  the 
spiritual  and  divine  life. 

If  any  pretend  that  they  can  perform  the  work  of  the 
Lord's  day  well  enough,  though  they  do  not  observe  the  rest 
of  the  day,  they  suppose  themselves  wiser  than  God.  who 
has  instituted  the  Sabbath  rest  in  order  to  the  better  and 
more  solemn  management  of  the  Sabbath  work,  both  public 
and  private. 

We  find  now  who  are  chargeable  with  the  sin  of  profaning 
the  Lord's  day ;  let  the  conscience  of  every  one  that  is 
guilty  herein  deal  faithfully  with  him  in  the  reading  of  this, 
and  say,  i;  Thou  art  the  man  ;"  thou  art  the  man,  the 
woman,  that  makest  the  day  of  the  Lord  either  a  day  of 


264 


THE  SABBATH. 


idleness,  or  a  day  of  worldly  business,  and  dost  not  spend  it 
in  the  service  of  God  and  communion  with  him.  Either 
thou  dost  not  diligently  attend  the  public  worship  in  its 
season,  or  but  one  part  of  the  day,  or  without  any  just 
cause  stayest  at  home,  or  walkest  abroad,  when  thou 
shouldst  be  in  the  holy  convocation ;  or,  if  thou  go  to  church 
for  fashion  sake,  thou  thinkest  when  that  service  is  over 
thou  hast  no  more  to  do,  and  dost  not  spend  the  remaining 
part  of  the  day  as  thou  oughtest,  in  prayer,  reading,  medi- 
tation, and  other  religious  exercises,  alone  and  with  thy 
family.  God's  time,  which  is  devoted  to  him,  and  should 
be  employed  for  him,  thou  givest  to  the  world,  and  thy 
worldly  business,  or,  which  is  perhaps  more  common,  to  the 
body,  and  to  the  ease  and  pleasure  of  it,  and  to  the  enter- 
tainments of  a  vain  and  foolish  conversation.  Art  thou 
verily  guilty  in  these  or  any  of  these  things  ?  This  paper 
comes  with  an  humble  request  to  thee,  that  thou  wouldst 
consider  thy  ways  and  amend  them. 

This  is  one  of  those  sins  which  the  public  attempts  for 
the  reformation  of  manners  at  this  day  are  levelled  against, 
at  least  in  some  instances  of  it;  and  justly,  for  the  profana- 
tion of  God's  Sabbaths,  which  he  is  very  jealous  for  the 
honour  of,  is  a  sin  that  brings  judgments  upon  a  land  per- 
haps as  soon  as  any  other.  It  is  a  sin  that  "  kindles  fires 
in  the  gates  of  Jerusalem,"  Jer.  xvii.  27,  a  sin  that  6  brings 
yet  more  wrath  upon  Israel,"  Neh.  xiii.  17,  18.  And 
therefore  all  who  wish  well  to  the  public  peace,  and  those 
especially  who  are  intrusted  with  the  preservation  of  it, 
are  concerned  in  interest,  as  well  as  duty,  to  take  care  of 
the  due  sanctification  of  the  Sabbath,  as  far  as  it  falls  within 
their  cognizance,  so  that  whatever  guilt  of  this  kind  par- 
ticular persons  may  contract,  it  may  not  become  national. 

Now,  in  our  dealing  with  this  sin,  as  we  have  this  advan- 
tage, that  we  are  not  struggling  with  the  violent  impetus 
of  a  particular  lust,  appetite,  or  passion,  which  is  commonly 
deaf  to  reason  and  expostulation,  so,  on  the  other  hand,  we 
labour  under  this  difficulty,  that  they  who  are  guilty  of  this 
sin,  are  commonly  more  ready  to  insist  upon  their  own  jus- 


THE  SABBATH. 


265 


tification,  than  any  other  sort  of  sinners.  It  is  a  way  that 
seems  right,  and  they  who  walk  in  it  say,  "  They  have  done 
no  wickedness ;!'  and  not  only  so,  but  they  are  forward  to 
censure  and  condemn  those  who  allow  not  themselves  the 
same  latitude,  as  needlessly  and  superstitiously  precise. 

I  should  transgress  the  designed  limits  of  this  paper  if  I 
should  enter  into  the  dispute  concerning  the  perpetual  ob- 
ligation of  the  fourth  commandment,  which,  as  to  the  sub- 
stance of  it,  the  keeping  of  one  day  in  seven  holy  to  God, 
is,  I  hope,  no  dispute  with  us,  since  we  are  all  agreed  to  pray 
to  God  to  "  have  mercy  upon  us,"  and  "  incline  our  hearts 
to  keep  this  law." 

I  shall  therefore  only  in  a  few  lines,  that  I  may  hasten 
to  what  I  principally  intend,  endeavour  to  make  out  the 
divine  appointment  of  the  Christian  Sabbath,  as  a  day  of 
holy  rest  in  order  to  holy  work,  by  these  three  steps :  — 

(1.)  It  appears  by  the  light  of  nature  that  there  must 
be  some  such  day  observed.  If  God  is  to  be  worshipped 
by  us  solemnly  and  in  comfort,  there  must  be  some  fixed 
and  stated  times  for  the  doing  of  it,  the  designation  of  which 
is  necessary  both  to  preserve  the  thing  itself,  and  to  put  a 
solemnity  upon  it. 

The  Gentiles  had  days  set  apart  to  the  honour  of  their 
gods,  which  they  spent,  accordingly,  in  rest  from  worldly 
labour,  and,  by  the  solemnities  of  their  religion,  look- 
ing upon  those  as  peculiar  days,  distinguished  from  and 
dignified  above  other  days.  Does  not  even  nature  teach 
men  thus  to  own  God  the  Lord  of  time,  and  to  constitute 
opportunities  for  the  public  solemn  worship  of  him  1  Now, 
if  all  people  will  thus  walk  in  the  name  of  their  god,  should 
not  we  walk  in  like  manner  in  the  name  of  the  Lord  our 
God  ]  Mic.  iv.  5. 

(2.)  It  appears  by  the  Old  Testament  that  one  day  in 
seven  should  be  thus  religiously  observed.  It  is  plain  that 
a  Sabbath  was  instituted  from  the  beginning,  it  was  a  posi- 
tive institution  in  paradise,  as  marriage  was ;  the  former 
necessary  to  the  preserving  of  the  church  and  sacred  fellow- 
ship, as  the  latter  to  the  support  of  families  and  human 


266 


THE  SABBATH. 


fellowship,  Gen.  ii.  2,  3;  when  the  Scripture  says  ex- 
pressly there,  "  that  God  rested  on  the  seventh  day,"  and 
that  "  he  blessed  and  sanctified  it  because  he  so  rested,"  we 
wrest  the  Scripture  if  we  suppose  it  recorded  there  as  a 
thing  done  long  after.  By  this  management  the  plainest 
evidence  of  Scripture  may  be  turned  off  and  evaded.  To 
suppose  that  Sabbaths  were  not  kept  in  the  patriarchal  age, 
because  no  mention  is  made  of  them  in  the  history  of  that 
age,  is  absurd ;  since  we  have  a  record  of  the  institution  of 
the  Sabbath  in  the  beginning,  and  an  account  of  the  reli- 
gious observation  of  a  Sabbath  before  the  giving  of  the  law 
upon  Mount  Sinai,  viz.  when  the  manna  was  given,  Exod. 
xvi.  23,  26.  As  at  the  first  planting  of  religion  in  the 
world,  so  now  at  the  revival  of  it  out  of  its  ruins  in  Egypt, 
one  of  the  first  things  taken  care  of  is  the  Sabbath,  and  it 
is  spoken  of,  not  as  a  new  institution,  but  as  an  old  law, 
which,  when  Moses  had  notified  the  day  to  them,  they 
having  lost  their  reckoning  in  Egypt,  they  are  sharply  re- 
buked for  the  violation  of,  ver.  28,  "  How  long  refuse  ye  to 
keep  my  commandments  and  my  laws?" 

The  first  word  of  the  fourth  commandment,  "  Remember 
the  Sabbath  day,"  plainly  shows  that  it  was  the  revival  of 
an  old  commandment,  which  had  been  forgotten,  viz.  That 
one  day  in  seven  should  be  sanctified  to  God.  It  is  the 
solemn  declaration  of  an  ancient  institution,  and  is  of  per- 
petual obligation,  that  the  seventh  day,  not  the  seventh 
from  the  creation,  which  in  the  revolution  of  so  many  ages, 
we  cannot  be  infallibly  certain  of,  but  the  seventh  day,  after 
six  days  worldly  labour,  is  the  "  Sabbath  of  the  Lord  our 
God,"  and  is  so  to  be  sanctified.  And  though  God  rested 
the  seventh  day  from  the  creation,  yet  in  the  fourth  com- 
mandment it  is  not  said  he  blessed  the  seventh  day,  or  a 
Sabbath  day,  in  that  proportion  of  time,  and  sanctified  it : 
and  this  part  of  the  blessing  of  Abraham's  seed  comes  upon 
the  Gentiles  through  faith. 

Very  much  stress  was  laid,  in  the  times  of  the  Old  Testa- 
ment, upon  the  observation  of  the  Sabbath,  more  than  on 
any  institution  purely  ceremonial :  and  the  Old-Testament 


THE  SABBATH. 


267 


prophecies,  that  point  at  gospel  times,  make  it  part  of  the 
description  of  converted  strangers,  that  they  make  con- 
science of  keeping  the  Sabbath  from  polluting  it,  Isa.  lvi.  6. 

(3 )  It  appears  by  the  New  Testament  that  the  first  day 
of  the  week  should  be  observed  and  sanctified  as  a  Christian 
Sabbath.  It  is  evident  to  any  who  read  the  New  Testament 
without  prejudice. 

[1.]  That  a  weekly  Sabbath  is  to  be  religiously  observed 
in  the  Christian  church.  We  not  only  find  no  repeal  of  the 
fourth  commandment  in  the  New  Testament,  nor  any  rea- 
son for  the  repeal  of  it ;  but,  on  the  contrary,  we  find  it  ex- 
pounded by  our  Saviour,  and  vindicated  from  the  corrupt 
glosses  of  the  Scribes  and  Pharisees,  who,  as  in  other  things 
they  were  profanely  loose,  so  in  this  they  were  superstitiously 
strict.  Several  occasions  Christ  took  to  show  that  works 
of  necessity  and  mercy  are  no  violations  of  the  Sabbath  rest ; 
as  Luke  xiii.  14;  John  v.  18;  ix.  14;  and  especially  Matt, 
xii.  1,  &c.  Had  the  law  of  the  fourth  commandment  been 
to  expire  presently  our  Saviour  would  not  have  been  so 
careful  to  explain  it ;  but  it  is  plain  he  designed  to  settle  a 
point  which  would  afterwards  be  of  use  to  his  church,  and 
to  teach  us  that  our  Christian  Sabbath,  though  it  is  under 
the  direction  of  the  fourth  commandment,  yet,  it  is  not 
under  the  arbitrary  injunctions  of  the  Jewish  elders. 

Our  Saviour  has  likewise  told  us  that  the  Sabbath  was 
made  for  man,  and  not  for  the  Jews  only  ;  and  that  he  him- 
self was  "  Lord  of  the  Sabbath  day,"  that  is,  that  it  should 
be  in  a  special  manner  his  day,  and  devoted  to  him.  He 
likewise  supposed  the  continuance  of  a  Sabbath,  to  be  so 
religiously  observed  by  his  disciples,  at  the  very  time  of 
the  destruction  of  Jerusalem,  which  put  a  final  period  to 
all  the  peculiarities  of  the  Jewish  economy,  that  he  bids 
them  pray  that  their  then  flight  might  not  be  in  the  win- 
ter, nor  on  the  Sabbath  day,  Matt.  xxiv.  20.  And  the  apostle, 
Heb.  iv.  9,  plainly  speaks  of  a  Sabbath,  or  day  of  rest,  which 
believers  have  now  under  the  gospel,  like  that  day  of  rest 
which  God  instituted  when  he  had  finished  the  work  of 
creation. 


68 


THE  SABBATH. 


[2.]  It  is  likewise  evident  that  the  day  which  the  Chris- 
tian church  has  in  all  ages  observed,  and  does  still,  which 
is  commonly  reckoned  the  first  day  of  the  week,  is  the  day 
which  it  is  the  will  of  Christ  we  should  observe  as  our 
Christian  Sabbath.  It  is  certain  that  the  apostles  were 
authorised  and  appointed  to  teach  the  churches  of  Christ 
those  things  pertaining  to  the  kingdom  of  God  wherein  he 
had  instructed  them ;  the  Spirit  was  poured  out  upon  them 
to  enable  them  rightly  and  duly  to  execute  their  commis- 
sion, so  as  to  answer  all  the  great  ends  of  it.  Now,  it  is 
plain  that  the  apostles  and  first  Christians  did  religiously 
observe  the  first  day  of  the  week  as  the  day  of  their  solemn 
assemblies  for  divine  worship,  Acts  xx.  7 ;  1  Cor.  xvi."  1,  2, 
and  that  with  a  regard  to  the  resurrection  of  Jesus  Christ. 
This  they  called  "  The  Lord's  day,"  Rev.  i.  10,  as  a  day 
that  answers  all  the  intentions  of  a  weekly  Sabbath ;  as  such 
it  has  been  received  and  observed  by  the  churches  of  Christ. 
"  It  is  the  day  which  the  Lord  hath  made,  we  will  rejoice 
and  be  glad  in  it,"  Ps.  cxviii.  24. 

What  there  was  in  the  Old-Testament  Sabbath,  which  was 
typical,  has  had  and  will  have  its  accomplishment  in  the 
spiritual  and  eternal  rest  of  true  believers ;  but  that  which 
was  the  main  scope  of  the  fourth  commandment,  that  the 
seventh  day,  after  six  days'  labour,  should  be  kept  holy  to 
God,  remains  still  in  full  force.  But  now,  under  the  New 
Testament,  a  greater  stress  is  laid  upon  the  holy  work  of 
the  day  than  upon  the  holy  rest,  and  upon  the  rest  only 
in  order  to  the  work,  and  worship,  and  the  ends  of  it. 
When  the  church  was  in  its  infancy  and  childhood  it  was  * 
dealt  with  accordingly ;  a  bodily  rest  was  then  mainly  in- 
sisted on  as  the  sanctification  of  the  Sabbath,  which  was  so 
called  because  it  was  a  day  of  rest,  for  so  Sabbath  signifies. 
But  now,  under  the  gospel,  the  church  is  grown  up  to  full 
age,  and,  therefore,  now  more  notice  is  taken  of  the  busi- 
ness to  which  the  day  is  devoted,  viz.  joy  in  God,  Ps.  cxviii. 
24,  communion  with  Christ,  John  xx.  19,  26,  and  with  the 
Spirit,  Rev.  i.  10,  and  with  our  fellow  Christians,  Acts  xx. 
7.    And  as  to  the  rest,  this  general  rule  is  to  be  observed, 


THE  SABBATH. 


269 


that  nothing  be  done  to  derogate  from  the  solemnity  and 
honour  of  the  day,  afld  to  lay  it  common  with  other  days, 
nor  any  thing  to  divert  us  from,  or  distract  us  in,  any  part 
of  the  work  of  the  day.  Yet,  still  it  is  not  improper  to  call 
it  the  Christian  Sabbath,  because  it  is  a  day  of  rest  from  the 
world,  and  rest  in  God. 

Having  thus  endeavoured  to  set  this  matter  in  a  true  and 
convincing  light,  I  come  now  to  reason  the  case  a  little  with 
the  consciences  of  those  who  make  light  of  the  Lord's  day. 
Those  I  mean  who  spend  it,  or  any  part  of  it,  in  idleness, 
sport,  tippling,  or  secular  business,  and  turn  their  backs 
upon  the  public  worship  of  God  in  religious  assemblies ;  or, 
if  not  that,  yet,  either  wholly  neglect,  or  very  carelessly 
and  superficially  perform,  their  secret  and  family  worship. 
And  oh  that  I  could  offer  something  now,  which,  by  the 
grace  of  God,  might  help  to  convince  and  awaken  such. 

I  will  take  it  for  granted,  sirs,  that  you  have  not  aban- 
doned religion,  that  you  are  not  desirous  to  disengage  your- 
selves from  its  sacred  bonds,  nor  willing  to  disclaim  its  joys 
and  hopes ;  you  are  not  arrived  to  that  desperate  resolution 
of  living  without  God  in  the  world ;  no,  it  is  not  come  to 
that  with  you.  You  have  not  renounced  the  Christian 
faith,  nor  abjured  your  baptismal  covenant,  nor  by  searing 
your  consciences  as  with  a  hot  iron,  marked  them  for  the 
devil  and  hell ;  what  I  shall  say  will  have  little  influence 
upon  those  who  are  of  such  a  character  as  this ;  but,  "  to 
you,  0  men,  I  call,  and  my  voice  is  to  the  sons  of  men ;" 
not  to  such  incarnate  devils:  I  speak  to  those  who  I  hope 
have  some  sense  of  religion,  and  of  whose  consciences  God 
has  still  some  hold. 

Give  me  leave,  therefore,  to  recommend  to  your  serious 
consideration  the  two  great  intentions  and  designs  of  the 
Lord's  day,  which  are,  as  far  as  lies  in  you,  defeated  and 
frustrated  by  your  profanation  of  it,  and  your  constant 
neglect  of  the  duties  of  it. 

The  Lord's  day  was  appointed  to  be  kept  holy  and  re- 
ligiously observed, 

I.  For  the  glory  and  honour  of  God. 


270 


THE  SABBATH 


II.  For  the  good  and  happiness  of  man.  So  that  all  those 
who  profane  the  Lord's  day  do  a  great  dishonour  to  God  to 
whom  it  is  dedicated,  and  no  less  an  injury  to  themselves, 
for  whose  benefit  and  comfort  it  was  intended. 

I.  In  profaning  the  Lord's  day  you  sin  against  heaven, 
and  put  a  daring  aflront  upon  the  divine  authority  and 
grace.  Here  let  me  speak  boldly,  let  me  speak  warmly,  as 
an  advocate  for  God.  I  beseech  you  consider  seriously 
what  I  have  to  say,  and  give  me  your  patient  hearing  while 
I  reason  with  you. 

You  are  baptized  into  the  name  of  the  Father,  the  Son, 
and  the  Holy  Ghost,  and  it  is  your  honour  and  privilege 
that  you  are  so ;  you  say  you  adhere  to  it,  and  you  would 
not  for  all  the  world  be  unbaptized,  nor  renounce  your 
Christian  name.  Suffer  me  then  a  little  to  expostulate  with 
you  upon  the  acknowledged  principles  of  your  baptism, 
which,  I  think,  you  are  not  true  to  while  you  continue  to 
profane  the  Lord's  day  as  you  do. 

1.  Have  you  no  regard  to  the  Eternal  God,  even  the 
Father,  that  made  you  and  all  the  world  ?  The  Sabbath 
was  first  ordained  to  be  celebrated  by  the  reasonable  crea- 
tures in  this  lower  world,  for  in  the  upper  world  they 
keep  an  everlasting  Sabbath,  to  the  honour  of  the  great 
Creator,  as  a  standing  memorial  of  the  finishing  of  the  work 
of  creation ;  that  in  the  observance  of  it  we  may  give  him 
praise  for  the  wonders  we  see  in  all  the  creatures,  and  may 
give  him  thanks  for  the  favours  and  comforts  we  receive  by 
them.  This  is  specified  in  the  fourth  commandment,  as  the 
ground  of  that  ancient  institution,  which  bore  date  before 
the  entrance  of  sin  into  the  world. 

The  Author  and  spring  of  all  the  movements  of  time  justly 
claims  to  be  the  Lord  of  time,  and  he  has  wisely  appointed 
one  day  in  seven  to  be  consecrated  to  him,  as  an  acknowledg- 
ment that  he  is  so^nd  that  our  times  are  both  from  his 
hand  and  in  his  hand.  And  dare  you  sacrilegiously  rob  him 
of  this  tribute,  and  demand  to  have  even  this  also,  as  well 
as  the  rest  of  the  days  of  the  week,  at  your  owTn  disposal,  to 
be  given  awray  to  the  world  and  the  flesh  ? 


THE  SABBATH. 


271 


Consider,  sirs,  you  are  God's  creatures,  and  the  work  of  his 
hands ;  you  are  his  reasonable  creatures,  the  priests  of  the 
visible  creation,  the  collectors  of  his  praises,  to  gather  them 
in  from  the  inferior  creatures,  which  do  all  praise  him 
objectively,  and  to  pay  them  in  by  actual  adorations.  For 
this  noble  purpose  you  were  endued  with  noble  powers,  those 
of  reason;  you  were  taught  more  than  the  beasts  of  the  earth, 
and  were  made  wiser  than  the  fowls  of  heaven.  All  the 
supports  and  comforts  of  your  lives  are  likewise  the  creatures 
of  God's  power,  and  the  gifts  of  his  providence ;  so  that  you 
are  bound  both  in  duty  and  gratitude  to  serve  and  praise 
him.  And  dare  you  then  prostitute  that  time  to  the  world 
and  the  flesh  which  is  consecrated  to  the  honour  of  your 
great  Lord,  the  author  of  your  beings,  the  protector  of  your 
lives,  and  the  giver  of  all  your  comforts  I  You  do  thus  in 
effect  say  to  the  Almighty,  "Depart  from  us,  we  desire 
not  the  knowledge  of  thy  ways,"  like  those  impudent  sin- 
ners, Job  xxi.  14.  And  "do  ye  thus  requite  the  Lord, 
oh  foolish  creatures  and  unwise  i"  Oh  faithless  creatures 
and  unjust  ? 

In  your  idle  walks  on  the  Lord's  day,  and  the  diversion 
you  take  abroad,  while  you  find  your  own  pleasure  in  them, 
I  wonder  how  you  can  look  either  to  the  heavens  above,  or 
the  earth  beneath,  or  the  ornaments  of  either,  and  not  be 
ashamed  to  think,  that  when  they  observe  their  time  of 
serving  you,  and  contributing  to  your  comfort,  in  the  proper 
season  of  the  day,  the  proper  season  of  the  year,  according 
to  the  law  of  their  Creator,  you  do  not  observe  your  time  of 
serving  God, and  contributing  tohis  praise,accordingtothclaw 
given  you,  but  are  playing  abroad  when  you  should  be  praying 
at  home.  The  sun  docs  the  work  of  the  day  in  its  day,  but 
you  do  not.  The  stork  in  the  heavens  knows  her  appointed 
time,  and  comes  in  her  season  to  wait  upon  you ;  but  you 
observe  not  the  time  God  has  appointed  for  your  approaches 
to  him.  To  say,  can  we  not  meditate,  and  praise  our  Creator, 
like  Isaac,  in  the  fields  as  well  as  in  our  closets,  is  no  good 
reply  to  this  reproof,  unless  your  own  hearts  can  witness  for 
you,  that  indeed  you  do  so,  which  I  fear  they  cannot ;  for 


272 


THE  SABBATH. 


jour  walks  are  plainly  chosen  to  befriend  your  diversion  by 

society,  not  to  befriend  your  devotion  by  solitude. 

When  you  spend  any  part  of  the  Lord's  day  in  the  ale- 
house or  tavern,  do  not  the  good  creatures  of  God,  which 
there  you  abuse,  upbraid  you  with  the  basest  ingratitude, 
that  when  you  have  been  receiving  the  comfort  of  those  gifts 
of  God's  bounty  the  rest  of  the  days  of  the  week,  you  grudge 
to  spend  the  Lord's  day  in  humble  and  thankful  ackowledg- 
ments  of  the  goodness  of  God  to  the  whole  creation,  and  to 
you  in  particular.  Do  all  God's  works  praise  him  every  day, 
and  will  you  think  much  this  day,  to  join  with  his  saints  in 
blessing  him  1  Ps.  cxlv.  10. 

Was  it  the  will  of  God  that  his  glorious  rest  from  the 
work  of  creation,  wherein  the  Eternal  Mind  took  a  compla- 
cency in  the  copies  of  its  own  wisdom,  and  the  products  of 
its  own  power,  should  be  thus  commemorated  here  on  earth, 
by  a  holy  rest  every  seventh  day  from  worldly  employments, 
while  it  is  continually  celebrated  in  heaven,  by  those  blessed 
spirits  there,  who  rest  not  day  nor  night  from  praising  him! 
And  will  you  in  effect  tell  him  to  his  face,  that  it  does  not 
deserve  such  a  frequent  and  solemn  commemoration  ?  And 
is  the  will  and  law  of  the  eternal  God  nothing  -with  youl 
Is  his  authority  and  honour  of  so  small  account  in  your  eyes? 
Shall  the  service  of  the  flesh,  to  which  you  are  not  debtors, 
be  preferred  before  the  service  of  your  God,  to  whom  you 
are  infinitely  indebted  ? 

You  have  your  lives  from  God,  your  bodies,  your  souls, 
all  your  powers,  and  all  your  comforts,  and  therefore  you 
ought  to  be  his  subjects,  and  to  pay  him  tribute;  you  are 
his  tenants,  and  must  not  withhold  his  rent:  this  is  his 
tribute,  this  is  his  rent.  Sabbath  time  is  demanded  as  his 
part  of  your  time ;  let  this  then  that  is  his  due  be  justly 
and  faithfully  paid  him  in  full :  for  "will  a  man  rob  God  ?" 
Your  receivings  from  him  are  rich  and  constant;  grudge 
him  not  these  poor  returns  in  their  season. 

2.  Have  you  no  regard  to  the  Lord  Jesus  who  redeemed 
you,  and  who  gave  his  life  a  ransom  for  many  ?  The  New- 
Testament  Sabbath,  being  observed  on  the  first  day  of  the 


THE  SABBATH. 


273 


week,  is  without  doubt  designed  particularly  for  the  honour 
of  Christ,  and  to  be  celebrated  as  an  abiding  memorial  of  his 
resurrection  from  the  dead,  by  which  he  was  declared  to 
be  the  Son  of  God  with  power,  and  our  accepted  surety ;  for 
as  by  dying  he  paid  our  debt,  for  he  was  delivered  for  our 
offences,  so  by  his  resurrection  he  took  our  acquittance, 
for  he  was  raised  again  for  our  justification,  Rom.  iv.  25. 
The  advancement  of  that  despised  stone  to  be  the  head  of 
the  corner  was  that  which  made  this  day  remarkable,  Ps. 
cxviii.  22,  24;  and  they  who  despise  this  dignified,  dis- 
tinguished day,  do  in  effect  still  trample  upon  that  exalted 
stone.  It  is  for  the  Redeemer's  sake  that  it  is  called,  "The 
Lord's  day,"  an  honourable  title,  and  we  ought  to  call  it  so, 
that  we  may  show  we  look  upon  it  as  "holy  of  the  Lord 
md  honourable,"  and  may  so  honour  it.  It  bears  Christ's 
image,  and  his  superscription;  we  ought,  therefore,  to  render 
to  him  the  things  that  are  his. 

You  are  called  Christians ;  you  profess  relation  to  the 
blessed  Jesus;  you  are  baptized  into  his  name,  and  wear 
his  livery,  and  you  say  you  hope  to  be  saved  by  him ;  you 
are  enrolled  among  his  followers,  and  you  have  in  his  house, 
and  within  his  walls,  a  place  and  a  name ;  and  can  you  find 
in  your  hearts,  so  treacherously,  and  so  very  disingenuously, 
to  alienate  from  him  any  part  of  that  time  which  he  claims 
a  special  property  in  ?  Shall  he  to  whom  you  owe  your  all 
be  defrauded  of  that  little  which  he  demands  from  you? 
You  name  Christ's  name,  you  do  well ;  but  you  contradict 
yourselves,  and  will  be  found  liars  and  dissemblers  if  you 
dare  to  profane  his  day,  and  grudge  to  spend  it  in  his 
service  to  his  praise. 

Let  me  beg  of  you  seriously  to  consider  how  much  you 
are  indebted  to  the  Redeemer ;  from  what  a  bondage,  to 
what  a  liberty,  and  at  what  an  expense,  you  were  redeemed; 
think  what  were  the  kind  intentions  of  the  Redeemer's  love, 
and  what  the  blessed  fruits  of  his  undertaking;  and  you 
will  see  that  you  owe  him  even  your  ownselves,  all  you  are, 
all  you  have,  all  you  can  do,  all  little  enough,  and  too  little; 
and  will  you  then  grudge  him  the  whole  of  his  own  dj,y 


274 


THE  SABBATH. 


which  is  instituted  in  remembrance  of  that  blessed  work 
for  which  we  are  so  much  indebted,  and  should  be  ever 
studying  what  we  shall  render  ? 

As  the  Old-Testament  Sabbath  was  appointed  to  be  a 
solemn  memorial,  not  so  much  of  the  work  of  creation  itself 
as  of  the  finishing  of  it,  so  the  Christian  Sabbath  was  ap- 
pointed to  preserve  in  remembrance  Christ's  ressurection, 
which  gave  the  finishing  stroke  to  his  undertaking  on  earth. 
Now,  consider,  if  he  had  not  finished  his  undertaking  what 
had  become  of  us  ?  If  he  had  left  it  no  other  could  have 
taken  it  up  ;  if  he  that  laid  the  foundation  stone,  as  the 
Author  of  our  faith,  had  not  brought  forth  the  top-stone,  as 
the  Finisher  of  it,  we  had  been  undone,  for  ever  undone. 
Unworthy,  therefore,  for  ever  unworthy,  art  thou  of  an  in- 
terest in  and  benefit  by  this  undertaking,  if  really  thou  make 
bo  light  a  matter  as  thou  seemest  to  do  of  that  weekly  solem- 
nity in  which  the  remembrance  of  it  is  celebrated,  not  only 
for  the  advancing  of  the  Redeemer's  honour,  but  for  the 
advancing  of  the  Redeemer's  designs  and  interests. 

Let  me  therefore,  with  all  earnestness,  beseech  you,  in  the 
bowels  of  Christ,  if  you  have  any  regard  to  the  sweet  and 
blessed  name  of  Jesus,  into  which  you  were  baptized ;  that 
name  which  is  above  every  name,  and  which  is  as  ointment 
poured  forth  ;  that  name  which  is  your  strong  tower,  and 
your  best  plea  for  the  best  blessings  ;  have  a  conscientious 
regard  to  that  day  which  bears  his  name.  As  ever  you 
hope  to  see  the  face  of  Christ  with  comfort,  and  expect  he 
shall  stand  your  friend  in  the  day  of  your  extremity,  testify 
your  veneration  for  him  now,  by  a  veneration  for  his  day, 
and  dare  not  to  break  in  upon  that  sacred  rest,  which  is  in- 
stituted to  his  honour,  nor  trifle  away  any  of  those  precious 
hours  which  he  expects  and  requires  should  be  employed 
in  his  service. 

Shall  we  think  one  day  in  seven  too  much,  when  eternity 
itself  will  be  too  little,  to  be  spent  in  the  joyful  contempla- 
tions, and  thankful  praises,  of  the  height  and  depth,  the 
length  and  breadth,  of  the  love  of  Christ  which  passeth 
knowledge  ?    Do  the  holy  angels  attend  the  Redeemer  with 


THE  SABBATH. 


275 


their  constant  adorations,  and  praise  him  without  inter- 
mission ?  and  shall  we  who  are  more  immediately  interested 
in,  and  benefited  by,  his  undertaking,  convert  to  other 
purposes  any  of  those  few  hours  of  the  week  which  are  con- 
secrated to  his  praise  I  Is  our  Lord  Jesus  continually 
appearing  in  heaven  for  us,  always  mindful  of  our  concerns 
there,  and  shall  we  make  thus  light  of  his  glory,  and  care 
so  little  to  appear  before  him,  and  before  the  world  for  him? 
Might  but  the  love  of  Christ  command  us,  and  that  love 
constrain  us,  surely  we  should  love  the  Lord's  day  for  his 
sake  whose  day  it  is,  would  bid  it  welcome,  and  call  it  a 
delight. 

3.  Have  you  no  regard  to  the  blessed  Spirit  of  grace,  into 
whose  name  also  you  were  baptized,  and  in  honour  of  whom 
the  Christian  Sabbath  is  celebrated  ?  The  first  day  of  the 
week  was  observed  by  the  disciples  as  a  day  of  solemn 
meeting  from  the  very  day  that  Christ  rose,  for  we  find 
them  together  again  that  day  seven-night,  probably  by  his 
appointment,  John  xx.  26.  The  day  of  Pentecost  that 
year  fell  on  the  first  day  of  the  week,  and  on  that  day  they 
were  together  in  a  solemn  meeting,  all  with  one  accord  in  one 
place,  when  the  Spirit  descended  upon  them,  Acts  ii.  1,  &c. 

Now  the  pouring  out  of  the  Spirit  was  the  great  promise 
of  the  New  Testament,  as  the  incarnation  of  Christ  was  of 
the  Old  Testament,  and  was  a  gift  to  the  church  no  less 
necessary  and  valuable  than  the  resurrection  of  Christ.  He 
rose  to  carry  on  the  good  work  in  us,  without  which  we 
could  have  no  benefit  by  his  mediation.  The  influences 
and  operations  of  the  Spirit  are  as  necessary  to  our  salva- 
tion as  the  satisfaction  and  intercession  of  the  Son.  When 
Christ  rose  he  retired  to  heaven,  to  receive  his  kingdom  and 
to  prepare  ours ;  but  when  he  sent  the  Spirit,  he  did  in 
effect  return  to  his  church  on  earth ;  for  thus  the  want  of 
his  bodily  presence  was  supplied,  abundantly  to  the  advan- 
tage of  his  disciples.  It  was  expedient  for  us  that  he  should 
go  away,  that  he  might  send  the  Comforter,  John  xvi.  7. 

To  the  descent  of  the  Spirit  we  owe  those  gifts  of  tongues 
which  spread  the  gospel  to  distant  nations,  and  to  ours 


276 


THE  SABBATH. 


among  the  rest ;  and  those  inspired  writings  which  propa- 
gated the  gospel  to  after  ages,  and  will  perpetuate  it  to  the 
end  of  time.  Without  this  the  earth,  even  within  the 
church's  pale,  had  been  still  a  wilderness  and  a  barren 
land ;  for  it  is  only  the  pouring  out  of  the  Spirit  upon  us 
from  on  high  that  turns  the  wilderness  into  a  fruitful  field, 
Isa.  xxxii.  15.  To  the  gift  of  the  Holy  Ghost  is  owing 
the  conviction  of  conscience,  the  regeneration  of  the  soul, 
its  progress  and  advances  in  holiness,  and  all  those  consola- 
tions of  God  which  are  our  songs  in  the  house  of  our 
pilgrimage :  had  not  the  Spirit  been  given  to  apply  the 
redemption,  we  had  never  been  the  better  for  Christ's 
purchase  of  it. 

Now  it  is  in  remembrance  of  these  gifts  given  to  men, 
after  the  Redeemer  was  ascended  on  high,  that  we  celebrate 
the  Lord's  day ;  and  therefore,  to  the  right  sanctification  of 
it,  it  is  necessary  that  we  be  in  the  Spirit,  Rev.  i.  10  ;  that 
is,  that  we  compose  ourselves  into  a  spiritual  frame,  and 
submit  ourselves  to  the  Spirit's  workings.  The  greatest 
honour  we  can  do  to  the  Spirit  is  to  walk  after  the  Spirit. 
We  then  give  glory  to  the  Holy  Ghost  when  we  diligently 
attend  to  that  word  which  was  given  by  his  inspiration,  and 
lay  our  souls  under  the  commanding  power  and  influence  of 
it ;  when  we  pray  in  the  Holy  Ghost,  under  the  conduct  of 
the  Spirit  of  adoption,  teaching  us  to  cry,  Abba,  Father ;  and 
when  we  carefully  hearken  to  the  checks,  and  follow  the 
dictates,  of  a  well-informed  conscience.  Thus  the  Sabbath 
must  be  sanctified  to  the  praise  of  the  blessed  Spirit. 

And  is  it  nothing  to  you  who  profane  the  Lord's  day 
that  thereby  you  reflect  dishonour  upon  the  eternal 
Spirit,  who  proceedeth  from  the  Father  and  the  Son,  and 
who  with  the  Father  and  the  Son  together  is  and  ought 
to  be  worshipped  and  glorified  on  the  Lord's  day  ?  You 
struggle  against  him  who  is  given  to  strive  with  you  for 
your  good ;  you  check  your  Monitor,  you  resist  your  Sanc- 
tifier,  and  grieve  your  Comforter. 

Do  you  not  indeed  think  it  worth  your  while  to  spend 
so  many  hours  every  week,  as  the  working  part  of  the 


THE  SABBATH. 


277 


Lord's  day  amounts  to,  in  the  joyful,  thankful  commem- 
oration of  so  great  a  blessing  bestowed  upon  the  church, 
which  still  remains  a  real  benefit  to  all  its  ministers,  and 
to  all  its  members,  and  is  the  quickening  root  of  all  their 
fruitfulness  and  flourishing? 

It  was  on  the  first  day  of  the  first  week  of  time  that 
the  blessed  Spirit  moved  upon  the  face  of  the  waters  to 
produce  a  world,,  a  world  of  beauty  and  plenty,  out  of 
confusion  and  emptiness;  and  it  was  upon  the  first  day 
of  another  week  that  he  descended  on  the  apostles,  and 
inspired  them  to  produce  a  church;  justly,  therefore,  is 
the  first  day  of  the  week  consecrated  to  the  honour  of 
that  Divine  Person,  to  whom  we  owe  both  our  being,  and 
our  new-being,  in  order  to  our  well-being.  Profane  not 
that  then  which  is  thus  sanctified,  to  the  praise  of  the 
great  Sanctifier.  How  can  you  expect  the  comfort  of  his 
sacred  influences  if  thus  you  violate  and  break  in  upon 
his  sacred  interests?  Our  Saviour  speaks  of  an  affront 
put  upon  the  Holy  Ghost  as  more  criminal,  more  dangerous, 
and  of  more  fatal  consequence  to  the  sinner,  than  an  affront 
put  upon  the  Lord  Jesus  himself,  Matt.  xii.  31,  32.  Not 
as  if  every  sin  against  the  Holy  Ghost  contracted  the 
indelible  stain  of  an  unpardonable  sin,  God  forbid !  but  it 
is  intimated  that  there  is  a  peculiar  malignity  and  pro- 
vocation in  those  sins  which  put  a  slight  upon  the  blessed 
Spirit,  as  this  certainly  does,  which  not  only  profanes  the 
time  which  is  sacred  to  his  honour,  but  neglects  the  op- 
portunity of  receiving  his  promised  gifts  in  the  way  of 
instituted  ordinances. 

If  there  be,  therefore,  any  fellowship  of  the  Spirit,  value 
it,  improve  it,  be  not  strangers  to  it.  As  ever  you  look 
for  any  comfort  from  the  Holy  Ghost,  living  or  dying,  here 
or  hereafter,  call  it  not  a  task,  and  a  burthen,  and  a  weari- 
ness, to  separate  yourselves  from  the  world  one  day  in  a 
week  to  an  attendance  upon  the  Spirit,  that  you  may  give 
honour  to  him,  and  may  receive  grace  and  comfort  from 
him;  but  rejoice  in  those  stated  opportunities,  not  only  of 
professing  but  of  improving,  your  faith  in  the  Holy  Ghost. 


278 


THE  SABBATH. 


You  see,  brethren,  how  great  and  honourable,  how  holy 
and  reverend,  these  names  are  by  which  we  plead  with 
you,  and  beseech  you  not  to  profane  the  Lord's  day.  I 
am  willing  to  hope  that  in  what  you  do  you  intend  not 
an  affront  to  the  eternal  God,  Father,  Son,  and  Holy  Ghost ; 
you  still  honour  God  with  your  lips,  and  call  yourselves 
by  his  name;  but  whether  you  intend  it  so  or  no,  you 
see  it  is  with  good  reason  so  interpreted.  Every  contempt 
of  the  day  of  the  Lord  is,  if  not  designedly,  yet  construc- 
tively, a  contempt  of  him  who  is  the  Lord  of  the  day; 
and  so  he  will  resent  it,  and  reckon  for  it,  for  in  the  matters 
of  his  worship  the  Lord  whose  name  is  Jealous  "  is  a  jealous 
God."  I  beseech  you,  therefore,  brethren,  for  the  sake  of 
the  blessed  God,  whose  you  are,  and  whom  you  are  bound 
to  serve,  and  to  whom  you  are  accountable,  if  you  have  any 
respect  to  the  honour  of  his  name,  and  the  interests  of  his 
kingdom,  and  desire  of  his  favour  and  grace,  or  any  dread 
of  his  wrath  and  curse,  "  Remember  the  Sabbath  day  to 
keep  it  holy,  for  it  is  the  Sabbath  of  the  Lord  your  God." 
Do  not  alienate  to  the  world  and  the  flesh  any  of  those 
precious  minutes  which  he  challenges  a  special  property  in ; 
but  by  a  double  care  and  diligence  for  the  future,  endeavour 
to  make  restitution  of  those  which  by  your  neglects  hitherto 
you  have  embezzled.  God  fills  up  your  time  with  mercy, 
look  upon  yourselves,  therefore,  as  bound  in  gratitude  to  fill 
up  his  time  with  duty ;  so  shall  God  have  the  praise  and 
you  the  comfort. 

II.  In  profaning  the  Lord's  day  you  sin  against  your  own 
souls,  and  throw  away  that  good  and  benefit  which  is 
designed  both  to  others  and  to  yourselves  by  the  institution 
of  it.  Our  Saviour  has  told  us  that  "  the  Sabbath  was  made 
for  man,"  and  it  is  reckoned  among  the  favours  God  showed- 
to  his  Israel,  that  he  made  known  unto  them  his  holy  Sab- 
bath, Neh.  ix.  14.  And  if  the  Old-Testament  Sabbath  was 
so  great  a  privilege,  much  more  is  our  Christian  Sabbath  so, 
for  the  New  Testament  begins  with  a  proclamation  of  good- 
will toward  men.  If  the  ministration  of  death  was  glo- 
rious, much  more  the  ministration  of  the  Spirit.  "VTe 


THE  SABBATH. 


279 


solicit  you  for  your  own  good,  and  beg  of  you  to  consider 
for  what  end  the  Lord's  day  was  appointed  in  your  favours, 
and  if  you  will  but  consult  yourselves,  and  the  comfort  of 
your  own  souls,  you  will  study  to  comply  with  the  intentions 
of  it ;  if  thou  be  wise  herein  thou  shalt  be  wise  for  thyself. 

1.  The  Lord's  day  was  appointed  for  the  benefit  of  the 
church  and  Christian  societies.  It  was  wisely  designed, 
that  by  the  religious  observance  of  that  day,  and  a  visible 
difference  made  between  it  and  other  days,  a  face  of  religion 
and  godliness  might  be  kept  up,  and  a  profession  of  Chris- 
tianity maintained,  published,  and  propagated.  This  is  the 
show  of  that  substance ;  and  though  the  show  without  the 
substance,  the  form  of  godliness  without  the  power  of  it, 
will  not  avail  particular  persons  that  rest  in  it,  yet  it  is 
for  the  advantage  of  the  church  in  general,  and  helps  to 
support  it  in  the  world. 

It  would  have  been  hard  for  all  Christian  churches,  by  a 
common  consent  among  themselves  only,  to  have  agreed 
upon  such  a  badge  and  token  of  the  communion  of  saints 
as  the  solemnizing  of  the  Lord's  day  is ;  and  therefore  the 
wisdom  of  the  church's  Head  and  Lawgiver  has  appointed  it. 
Thus  still  the  Sabbath  is  a  sign,  a  distinguishing  sign,  as  it 
was  to  Israel  of  old,  Exod.  xxxi.  13.  In  the  primitive 
times  when  a  Christian  was  examined  by  the  heathen 
judges,  "Hast  thou  kept  the  Lord's  day?"  his  answer  was, 
"I  am  a  Christian;"  intimating,  that  being  a  Christian  he 
durst  not  do  otherwise.  By  this  might  all  men  know  who 
were  Christ's  disciples ;  it  was  one  of  the  badges  of  their 
profession ;  so  that  in  sanctifying  the  Lord's  day  we  testify 
our  relation  to,  and  concurrence  with,  all  that  in  every  place 
call  on  the  name  of  Jesus  Christ  our  Lord,  both  theirs  and 
ours.  Since  all  Christians  cannot  possibly  meet  in  one  and 
the  same  place,  by  meeting  thus  on  one  and  the  same  day, 
and  that  the  Lord's  day,  they  testify  their  communion  with 
each  other  in  faith,  hope,  and  love,  and  that  though  they 
are  many,  yet  they  are  one.  Those,  therefore,  who  violate 
and  profane  the  Lord's  day,  do  as  much  as  lies  in  them  to 
thwart  and  defeat  this  intention. 


280 


THE  SABBATH. 


I  beseech  you  consider  it  seriously,  you  are  baptized  into 
the  great  body,  and  by  virtue  of  that  you  are  called  Chris- 
tians, and  it  is  your  honour;  but  unworthy,  for  ever 
unworthy,  are  you  of  that  honour,  while  you  manifestly  do 
disservice  to  the  Christian  name  and  cause,  stain  the  beauty 
of  its  profession,  stop  the  progress  of  its  interest,  and 
endanger  the  cutting  off  of  the  entail  of  it,  by  putting  the 
Lord's  day  upon  a  level  with  other  days,  and  in  effect 
trampling  upon  it  as  a  common  thing :  hereby  you  pluck 
up  some  of  the  best  ranges  of  the  church's  pale,  and  lay  all 
in  common.  Take  away  the  conscience  of  Sabbath  sanctifi- 
cation,  and  you  open  a  gap  at  which  all  religion  quite  runs 
out,  and  an  inundation  of  wickedness  breaks  in  of  course ; 
they  who  make  no  difference  between  God's  day  and  other 
days,  will  not  long  make  any  difference  between  God's 
name  and  other  names,  and  between  God's  book  and  other 
books.  If  Sabbaths  be  generally  neglected,  Bibles  and 
ministers,  and  other  institutions,  will  not  be  duly  prized ; 
and  if  these  hedges  of  religion  be  broken  down,  religion 
itself  will  soon  become  an  easy  prey  to  the  boar  of  the 
wood,  and  the  wild  beast  of  the  forest. 

And  is  it  nothing  to  you  whether  the  Lord  Jesus  has  a 
church  in  the  world  or  no  1  and  whether  his  religion  has  a 
place  and  an  interest  among  men  or  no  1  Are  you  indeed 
in  confederacy  with  those  who  have  said,  "  Come  and  let  us 
cut  off  the  Christian  religion,  that  the  name  of  it  may  be 
no  more  in  remembrance,"  Ps.  lxxxiii.  3,  4.  Certainly  if 
all  should  make  as  light  of  the  Lord's  day  as  you  do,  it 
would  come  to  this  in  a  little  time  ;  the  light  of  the  gospel 
would  be  put  out,  its  coal  would  be  quenched,  and  there 
would  remain  to  it  neither  root  nor  branch.  If  these  out- 
works be  betrayed  to  the  enemy,  the  main  forts  cannot  long 
be  maintained ;  but  the  gates  of  hell  will  prevail  against 
the  church. 

Let  me,  therefore,  beg  of  you  for  the  church's  sake,  as 
you  value  its  being  and  welfare,  its  continuance  and  pros- 
perity in  the  world,  if  you  have  any  regard  to  its  bleeding 
cause,  to  its  dying  interests,  and  would  help  to  revive  it,  do 


THE  SABBATH. 


281 


what  you  can  to  support  the  honour  of  the  Lord's  day.  Let 
not  Sion's  friends  deal  treacherously  with  her,  nor  betray 
her  to  those  who  seek  her  ruin;  let  them  not  join  with  her 
enemies  in  mocking  at  her  Sabbaths ;  for  if  those  fall  into 
contempt,  and  the  sanctification  of  them  be  disused,  she 
soon  sits  solitary,  becomes  as  a  widow,  and  all  her  beauty  is 
departed  from  her.  I  refer  to  those  complaints,  Lam.  i.  1, 
2,  6,  7.  You  *vould  willingly  see  the  good  of  Jerusalem, 
and  religion  in  a  nourishing  state ;  help  then  to  maintain 
the  honour  of  God's  Sabbaths,  and  thereby  show  before  the 
churches  your  professed  subjection  to  the  gospel  of  Christ. 

2.  The  Lord's  day  was  appointed  for  the  weaning  of  us 
from  this  present  world,  and  the  taking  off  of  our  affections 
from  the  things  of  it,  by  giving  a  stop  and  pause  once  a 
week  to  our  secular  pursuits;  and  we  lose  this  benefit  of  it 
if  we  neglect  it,  and  violate  the  appointed  rest  of  that  day. 
It  is  certain  that  much  of  the  power  of  godliness  lies  in  our 
living  above  the  world,  and  being  dead  to  it ;  those  are 
Christians  indeed  who  look  upon  the  things  that  are  seen 
with  a  holy  indifference  and  contempt,  as  those  who  know 
their  felicity  and  portion  lie  in  the  things  that  are  not  seen. 

But  it  would  be  very  hard,  and  even  impossible,  to  attain 
to  this  heavenly  mind,  if  we  were  to  be  constantly  in  the 
crowd  and  hurry  of  worldly  employments  and  recreations, 
and  in  an  uninterrupted  converse  with  the  things  of  sense 
and  time :  if  every  day  were  to  be  entirely  for  the  world, 
without  any  intermission,  every  thought  and  intent  of  the 
heart  will  be  for  it  too,  and  the  whole  soul  will  be  plunged 
and  lost  in  it. 

And,  therefore,  he  who  knows  our  frame,  and  that  we 
are,  in  mind  as  well  as  body,  dust,  apt  to  move  toward 
the  dust  of  tins  earth,  and  to  mingle  with  it;  he  who 
tnows  where  we  dwell,  even  where  Satan's  seat  is,  the 
prince  of  this  world,  Rev.  ii.  13,  has  wisely  and  graciously 
appointed  us  some  rest  from  our  worldly  pursuits.  His 
providence  has  appointed  us  the  natural  rest  of  every- 
evening,  which  calls  us  in  from  our  work  and  labour,  and 
gives  us  some  advantageous  minutes,  if  we  have  but  wis- 


282 


THE  SABBATH. 


dom  to  improve  them,  for  retirement  into  ourselves,  and 
reflection  upon  ourselves;  for  communing  with  our  own 
hearts,  and  meditating  on  God  and  his  word.  But  this 
is  not  all;  his  grace  has  also  provided  for  us  the  insti- 
tuted rest  of  every  Sabbath,  which  gives  us  a  longer  breath- 
ing time ;  that  while  our  hands  rest  from  the  business  of 
the  world,  our  minds  may  rest  from  the  cares  of  it,  and 
so  we  may  be  saved  from  the  inordinate  love  of  it. 

Six  days  thou  shalt  labour  and  do  all  thy  work,  all  that 
work  that  must  be  done  for  the  body  thou  carriest  about 
with  thee,  that  that  may  be  supported,  and  for  the  world 
thou  livest  in,  that  thou  mayst  pass  comfortably  through  it; 
but  thou  must  shortly  put  off"  this  body,  and  bid  adieu  to 
this  world  ;  and  therefore,  one  day  in  seven  thou  shalt  rest 
from  this  work  and  labour,  and  lay  it  aside,  that  thou  mayst 
recall  thy  thoughts  and  affections  from  the  world  and  the 
body ;  and  so  learn  to  sit  loose  to  them,  and  by  these  frequent 
acts  confirm  the  habit  of  heavenly-mindedness.  By  our 
weekly  retirements  from  the  world,  it  will  be  made  the 
more  easy  to  us  always  to  live  above  the  world,  as  those  who 
are  strangers  and  sojourners  in  it. 

And  do  you  not  find,  sirs,  that  there  is  need  of  such 
pauses,  such  parenthesis,  as  these  1  Do  you  not  find  the 
world  encroaching  upon  you,  and  gaining  ground  in  your 
hearts  ?  Do  you  not  experience  the  insinuating  nature  of 
these  present  things,  even  of  care  and  toil  about  them,  which 
are  strangely  bewitching;  and  that  by  constant  converse 
with  the  things  of  the  earth,  we  grow  in  love  with  them  and 
become  earthly  1  And  will  you  not  then  take  the  advantage 
which  this  institution  gives  you,  to  recover  the  ground  you 
lose  all  the  week,  by  a  total  cessation  of  worldly  business  on 
the  Lord's  day  1  By  a  close  application  of  yourselves  to  thte 
proper  business  and  pleasure  of  the  Lord's  day,  you  will  find 
yourselves  so  well  employed,  and  so  well  entertained  by 
your  religion,  that  you  will  look  with  a  holy  contempt 
upon  the  employments  and  entertainments  of  the  world. 

Let  me  add  under  this  head,  that  your  accustoming  of 
yourselves  to  a  strict  retirement  from  the  world  on  the 


a  SABBATH. 


283 


Lord's  day  will  make  your  final  removal  out  of  it  at  death 
more  easy  and  less  formidable.  Brethren,  you  are  dying, 
your  souls  are  continually  in  your  hands ;  death  will  shortly 
seal  up  your  hands,  it  will  cut  off  all  your  purposes,  and  put 
a  full  stop  to  all  your  pursuits ;  yet  a  little  while,  and  the 
place  that  knows  you  will  know  you  no  more ;  yet  a  little 
while,  and  you  must  bid  an  eternal  farewell  to  your  houses 
and  lands,  your  farms  and  merchandise,  and  this  will  be  a 
hard  task  if  you  never  knew  what  it  was  to  intermit  these 
cares  and  pleasures.  If  you  will  not  think  it  worth  your 
while  to  leave  them  at  the  bottom  of  the  hill  while  you  go 
up  to  worship,  with  a  purpose  to  return  to  them  again,  as 
Abraham,  Gen.  xxii.  5,  what  a  difficulty  will  it  be  to  you  to 
leave  them  not  to  return  to  them  again !  You  cannot  find 
in  your  hearts  to  keep  from  your  shops  or  sports,  to  lay 
aside  your  worldly  business  and  diversions,  one  day  in  seven; 
how  then  will  you  persuade  yourselves  willingly  to  quit  all 
at  death  1  which  yet  you  must  do  whether  you  will  or  no. 
We  must  forsake  these  things  shortly;  to  prepare  us  for 
which  it  is  good  for  us,  at  least  as  often  as  God  hath 
appointed  us,  to  forget  them  now,  and  lay  aside  the  thoughts 
of  them.  If  Ave  would  make  a  virtue  of  the  necessity  we 
shall  be  under  of  leaving  the  world  when  we  die,  let  us 
make  a  necessity  of  the  virtue  of  retiring  from  the  world, 
and  putting  oft'  the  care  and  business  of  it,  every  Lord's 
day. 

3.  The  Lord's  day  was  appointed  for  our  communion  and 
fellowship  with  God,  with  the  Father,  and  with  his  Son 
Jesus  Christ,  by  the  Spirit,  and  we  are  enemies  to  ourselves 
if  we  neglect  to  improve  it  for  this  purpose ;  we  are  on  that 
day  not  only  called  off  from  the  world,  but  called  up  into  the 
"holiest,"  into  which,  by  the  blood  of  Jesus,  we  have  access 
with  humble  boldness.  We  are  invited  from  on  high,  "  Come 
up  hither,"  to  the  highest  degrees  of  comfort  and  honour 
that  man  on  earth  is  capable  of,  and  will  you  choose  to 
tarry  below,  to  converse  with  earthly  things,  when  you  are 
invited  to  a  conversation  with  things  heavenly  and  divine  1 
How  much  soever  this  may  seem  a  paradox  to  those  who  are 


284 


THE  SABBATH. 


strangers  to  the  life  of  God,  and  to  the  power  of  godliness, 

all  who  are  serious  and  devout  know  what  it  is. 

This  is  a  day  in  which  we  are  with  all  humility  to  make 
visits  to  God,  and  with  all  reverence  and  observance  to 
receive  visits  from  him ;  to  hear  what  he  speaks  to  us  out  of 
his  word,  and  to  speak  to  him  by  prayer.  This  is  the  proper 
conversation  of  that  day,  for  this  it  was  instituted  and 
intended ;  and  therefore  to  spend  it  in  idle  visits,  and  in 
impertinent  talk,  either  foolish  in  itself,  and  which  would 
be  culpable  any  day,  or,  at  least,  in  that  which  is  foreign  to 
the  business  of  this  day,  is  to  put  a  great  slight  upon  God 
Almighty,  and  upon  the  provision  he  has  made  for  our 
communion  with  him.  It  is  as  if  a  prince  or  some  great  or 
wise  man  should  invite  you  into  his  company,  offer  to 
entertain  you  with  the  most  pleasant  and  edifying  discourse, 
and  appoint  a  time  and  place  for  the  interview,  and  you 
should  leave  him,  and  turn  your  back  upon  him,  to  go  and 
talk  with  some  idle  beggar  or  buffoon  at  the  door.  Would 
not  this  justly  be  construed  an  intolerable  affront?  Would 
you  not  blush  to  think  that  you  should  ever  be  guilty  of 
such  a  piece  of  rudeness?  Would  you  not  expect  to  be 
forbidden  the  house  and  presence  of  the  person  you  had  thus 
slighted  ?  Yet  you  do  ten  thousand  times  worse  than  this 
when  you  trifle  away  that  day  in  common  conversation  and 
business  which  God  has  appointed  you  to  spend  in  com- 
munion with  himself,  according  as  your  opportunities  are. 

The  whole  life  of  a  Christian  ought  to  "be  a  life  of  com- 
munion with  God ;  our  eyes  must  be  ever  toward  the  Lord, 
we  must  walk  with  him,  and  set  him  always  before  us.  and 
in  all  our  ways  we  must  acknowledge  him.  Now,  in  order 
to  the  keeping  up  of  this  habitual  regard  to  God,  wherein 
consists  so  much  of  the  power  of  godliness,  it  is  requisite 
that  we  be  frequent  and  constant  at  stated  times  in  the 
solemn  acts  of  devotion.  We  contract  an  acquaintance  with 
our  friends,  and  an  affection  for  them,  by  being  often  in 
their  company,  interchanging  knowledge  and  lov% ;  thus  our 
acquaintance  with  God  is  cultivated  by  religious  worship, 
and  without  that  it  withers  and  dies,  and  comes  to  nothing. 


TUB  SABBATH 


285 


The  divine  life  is  supported  and  maintained  by  the  receiving 
and  digesting  of  the  bread  of  life,  and  not  otherwise. 

Communion  with  God  is  in  short  this :  it  is  to  admit  into 
our  minds  the  discoveries  God  has  been  pleased  to  make  of 
himself,  and  of  his  will  and  grace,  and  to  dwell  upon  them 
in  our  thoughts,  and  to  make  returns  of  agreeable  affections 
and  motions  of  soul  suited  to  those  discoveries.  It  is  to 
delight  ourselves  in  the  pleasing  contemplation  of  the 
beauty,  bounty,  and  benignity  of  our  God,  and  to  employ 
ourselves  in  the  pious  exercises  of  faith,  love,  and  resignation 
to  him,  and  in  the  joyful  praises  of  his  name. 

And  is  one  day  in  seven  too  much  to  be  spent  in  such 
work  as  this  ?  Or  shall  we  break  in  upon  the  bounds  which 
the  divine  law  has  set  about  that  mountain  on  which  God 
has  promised  to  come  down,  and  lay  it  common  with  the 
wilderness?  Should  we  not  rather  wish  that  every  day 
were  a  Sabbath  day,  and  that  we  might  always  dwell  in 
God's  house,  with  them  who  are  there  still  praising  him  ? 

If  we  did  indeed  love  God  as  we  ought,  with  all  our 
heart  and  soul,  we  would  not  say  when  we  have  been 
attending  upon  him  two  or  three  hours  in  public  worship, 
now  we  have  surely  done  enough  for  this  day,  when  we  are 
invited,  encouraged,  and  appointed  still  to  continue  our 
communion  with  him,  still  to  feast  upon  his  holy  word,  and 
repeat  our  addresses  at  the  throne  of  his  grace  in  our  closets 
and  families.  Would  we  be  so  soon  weary  of  an  intimate 
conversation  with  a  friend  we  love  and  take  pleasure  in  1 
No,  with  such  a  friend  we  contrive  how  to  prolong  the  time 
of  conversation,  and  when  the  hours  of  sitting  together  are 
expired,  we  stand  together,  and,  as  those  who  are  loath  to 
part,  bid  often  farewell,  and  we  add  to  this  a  walk  together 
for  further  discourses.  "  Is  this  thy  kindness  to  thy  friend," 
and  wilt  thou  say  of  communion  with  thy  God,  "  Behold 
what  a  weariness  is  it  ? "  and  contrive  excuses  to  contract  it, 
to  break  it  off,  or  cut  it  short  ? 

Reading  the  Holy  Bible  and  other  good  books,  repetition, 
catechising,  singing  psalms,  praying,  praising,  profitable  dis- 
course ;  these  are  the  exercises  which,  if  they  meet  with  a 


286 


THE  SABBATH. 


heart  piously  and  devoutly  affected  toward  God,  will  furnish 
us  with  such  a  pleasing  variety  of  good  works,  to  fill  up 
those  'hours  of  the  Lord's  day  which  are  not  spent  in  public 
worship,  or  in  works  of  necessity  and  mercy,  and  will  turn 
so  much  to  our  advantage  that  we  shall  complain  of  nothing 
so  much  as  the  speedy  returns  of  the  Sabbath  evening,  and 
the  shadows  thereof.  Did  we  call  the  Sabbath  a  delight,  as 
we  ought,  and  the  work  of  it  a  pleasure,  we  would  be  ready 
to  say,  "  Sun,  stand  thou  still  upon  this  Gibeon,"  let  the 
day  be  prolonged,  and  the  minutes  of  it  doubled,  for  "  it  is 
good  to  be  here,"  here  let  us  "make  tabernacles;"  or  rather 
let  us  endeavour,  by  the  grace  of  God,  to  do  a  double  work 
in  a  single  day,  and  long  to  be  there  where  we  shall  spend 
an  everlasting  Sabbath  in  communion  with  God,  a  Sabbath 
that  will  have  no  night  at  the  end  of  it,  nor  any  week-day  to 
come  after  it. 

You  who  trifle  away  Sabbath  time,  I  beseech  you  consider 
this  seriously ;  "  Seemeth  it  a  small  thing  to  you  that  the 
God  of  Israel "  has  "  separated  you  to  bring  you  near  to 
himself  ? "  That  he  has  not  only  admitted  you  into  covenant, 
but  invited  you  into  communion  with  himself?  And  is 
this  a  favour  that  must  go  a-begging  with  you,  and  that 
after  all  the-court  it  makes  to  you,  you  will  not  be  persuaded 
to  accept  of?  And  shall  the  conversation  of  a  vain  com- 
panion in  an  ale-house  or  tavern,  the  entertainments  of  a 
coffee-house,  or  an  idle  walk  into  the  fields,  be  preferred 
before  the  honour  and  pleasure  of  communion  with  God  in 
Christ!  And  will  you  indeed  choose  these  broken  cisterns 
rather  than  the  fountain  of  living  waters ;  these  lying 
vanities  rather  than  your  own  mercies?  God  in  mercy 
open  your  eyes  and  show  you  your  folly !  Would  David 
rather  be  a  door-keeper  in  the  house  of  God  than  dwell  in 
the  tents  of  wickedness !  and  will  you  rather  be  door-keepers, 
slaves,  and  drudges,  in  the  tents  of  wickedness,  than  dwell 
in  liberty,  ease,  and  honour  in  the  house  of  your  God  ? 

Oh  that  I  could  now  prevail  with  you  to  look  upon  it  as 
your  main  business  on  the  Lord's  day,  from  the  beginning 
to  the  end  of  the  day,  to  converse  with  God,  and  to  mind  it 


THE  SABBATH. 


287 


accordingly.  If  God  will  condescend  to  meet  with  you  in 
your  secret,  as  well  as  public,  addresses  to  him,  and  has  ap- 
pointed you  a  set  time  for  them,  be  not  you  so  rude  to  him, 
and  so  unjust  to  yourselves,  as  to  neglect  them,  or  make  but  a 
short  and  slighting  business  of  them. 

4.  The  Lord's  day  was  appointed  for  our  furtherance  and 
increase  in  holiness,  and  the  carrying  on  of  the  work  of 
sanctification  in  us ;  in  the  due  performance  of  the  work  of 
the  Lord's  day,  and  the  due  observance  of  its  rest.  In  order 
thereunto  there  is  not  only  the  pleasure  of  maintaining 
communion  with  God,  but  the  real  benefit  of  increasing  our 
conformity  to  him.  This  profit  we  shall  have  if  we  pray 
to  him  and  keep  his  ordinances ;  while  thus  we  behold  the 
glory  of  the  Lord,  we  are  through  grace  changed  into  the 
same  image.  By  worshipping  the  Lord  in  the  beauty  of 
holiness  we  come  to  be  partakers  of  his  holiness,  and  so  the 
beauty  of  the  Lord  our  God  is  upon  us.  And  is  it  not 
worth  while  to  oblige  ourselves  to  the  strictest  and  most 
careful  observance  of  the  Lord's  day,  in  prospect  of  those 
advantages  by  it  ] 

The  Sabbath  day  is  a  market  day,  a  harvest  day  for  the 
soul  ;  it  is  an  opportunity, — it  is  time  fitted  for  the  doing 
of  that  which  cannot  be  done  at  all,  or  not  so  well  done,  at 
another  time  :  now,  if  this  day  be  suffered  to  run  waste, 
and  other  business  minded  than  that  which  is  the  proper 
work  of  the  day,  our  souls  cannot  but  be  miserably  im- 
poverished and  neglected,  and  the  vineyards  we  are  made 
keepers  of  cannot  but  be  like  the  field  of  the  slothful, 
and  the  vineyard  of  the  man  void  of  understanding.  While 
you  make  no  conscience  of  keeping  the  Sabbath  day,  and 
improving  the  precious  minutes  of  it,  no  wonder  that  you 
are  ignorant  in  the  things  of  God,  fools,  or  at  least  but  babes 
in  knowledge,  for  that  is  the  time  of  getting  understanding  j 
no  wonder  that  your  lusts  and  corruptions  are  so  strong  as 
they  are,  and  you  so  unable  to  resist  Satan's  temptations, 
■  your  graces  so  weak,  and  you  so  unready  to  every  good 
word  and  work  ;  for  when  you  should  be  furnishing  your- 
selves with  what  is  needful  for  the  support  of  your  spiritual 


288 


THE  SABBATH. 


life,  and  the  carrying  on  of  your  spiritual  warfare,  you  are 
doiDg  something  else  that  is  not  only  foreign  and  imperti- 
nent, but  prejudicial  and  inconsistent. 

Solomon  has  long  since  pronounced  it,  not  only  as  the 
sentence  of  a  wise  king,  but  of  a  righteous  God,  that  he  who 
sleeps  or  plays  in  harvest  is  a  <:  son  that  causeth  shame/' 
and  when  he  "begs  in  winter  he  shall  have  nothing."  This 
is  your  character,  and  this,  if  you  do  not  repent  and  amend 
your  doings,  will  be  your  case.  If  at  last  you  perish  eter- 
nally, under  the  power  of  a  vain  and  carnal  mind,  and  go 
down  to  hell  in  impenitence  and  unbelief,  your  contempt 
and  profanation  of  the  Lord's  day  will  greatly  aggravate 
your  condemnation  ;  because  your  due  improvement  of  that 
sacred  day  would  have  been  a  means  to  prevent  your  coming 
to  that  place  of  torment  without  a  messenger  sent  to  you 
from  the  dead. 

Sirs,  it  is  better  to  think  of  this  now,  when  lost  Sabbaths 
may  be  redeemed  by  an  after  care  and  diligence,  than  re- 
member it  in  the  bottomless  pit.  when  the  reflection  upon 
it  will  but  pour  oil  into  the  flames,  and  it  will  be  too 
late  to  retrieve  the  precious  hours  that  you  are  now  so 
prodigal  of.  Oh  what  a  cutting,  what  a  killing  remem- 
brance will  it  be  hereafter,  to  think,  if  I  had  spent  that 
time  on  the  Lord's  day  in  reading  and  meditation,  in 
prayer  aDd  praise,  and  the  study  of  the  Scriptures,  and 
other  religious  exercises,  public,  private,  and  secret,  which 
I  spent  in  tippling,  or  sporting,  or  working  at  my  calling, 
or  in  idle  or  unprofitable  conversation,  I  might  have  got  that 
knowledge  and  grace,  and  kept  up  that  communion  with 
God  which  would  not  only  have  prevented  my  misery  in 
this  land  of  darkness,  but  would  have  prepared  me  for 
the  inheritance  of  the  saints  in  light !  If  I  had  been  as 
jeager  to  get  wisdom  as  I  was  to  get  wealth,  and  as  soli- 
citous and  industrious  to  please  God  as  I  was  to  gratify 
my  own  sensual  appetite,  and  to  recommend  myself  to  a 
vain  world,  I  might  have  been  eternally  happy,  and  equal' 
to  the  angels  of  light,  who  am  now  likely  to  be  for  ever 
miserable,  a  companion  with  devils,  and  a  sharer  with  them 
in  their  endless  pains  and  horrors. 


THE  SABBATH. 


289 


Then,  oh  then,  thou  wouldst  give  a  thousand  worlds, 
if  thou  hadst  them,  for  one  of  those  days  of  the  Son  of 
man  thou  art  now  so  prodigal  of.  But  the  impassable 
gulf  between  thee  and  that  grace  which  is  now  offered 
thee  will  then  be  immovably  fixed,  the  bridge  of  mercy 
will  then  be  drawn,  and  the  door  of  hope  will  be  shut  for 
ever.  Sabbaths  cannot  then  be  recalled,  nor  will  the  offers 
of  life  be  made  thee  any  more ;  now  God  calls  and  thou 
wilt  not  hear,  then  thou  shalt  call  and  he  will  not  hear. 
Thou  art  now  called  once  a-week  to  rest ;  to  rest  from  the 
world,  and  rest  in  God  ;  but  thou  callest  even  this  rest  a 
weariness,  and  snuffest  at  it  ;  justly,  therefore,  will  he 
swear  in  his  wrath  that  thou  shalt  never  enter  into  that 
rest  of  which  this  is  a  type,  and  if  thou  be  shut  out  from  it 
thy  condition  will  be  for  ever  restless.  Surely  thy  heart  is 
desperately  hardened  if  this  consideration  make  no  impression 
on  thee. 

5.  The  Lord's  day  was  appointed  to  be  an  earnest  and 
sign  of  our  everlasting  rest ;  the  rest  that  remains  for  the 
people  of  God.  It  is  intended  to  remind  us  of  heaven,  to  fit 
us  for  heaven,  and  to  give  some  comfortable  pledges  and 
foretastes  of  the  joys  and  glories  of  that  blessed  state  to  all 
those  'who  have  their  conversation  in  heaven,  and  their 
affections  set  upon  things  above.  These  are  the  days  of 
heaven,  and  if  heaven  be  an  everlasting  Sabbath,  surely 
Sabbaths  are  a  heaven  upon  earth,  in  them  the  "  tabernacle 
of  God  is  with  men." 

And  have  you  no  value  for  eternal  life,  sirs,  no  concern 
about  it  ?  Is  heaven  nothing  to  you,  or  not  worth  the 
thinking  of  1  Do  you  indeed  despise  the  pleasant  land,  and 
prefer  Egypt's  garlic  and  onions  before  Canaan's  milk  and 
honey,  and  a  mess  of  pottage  before  such  a  birthright  and 
the  privileges  of  it !  Your  profanation  and  contempt  of  the 
Lord's  day  plainly  says  that  you  do  so,  and  according  to 
your  choice  you  shall  have  your  lot  "so  shall  your 
doom  be." 

You  say  you  hope  to  be  saved  ;  but  what  ground  have 
you  for  those  hopes  while  you  plainly  show  that  you 

T 


290 


THE  SABBATH. 


neglect  this  great  salvation,  by  your  neglect  to  commemorate 
Christ's  resurrection,  by  which  it  was  wrought  out,  and 
your  neglect  to  improve  the  means  of  grace  by  which  you 
are  prepared  for  it  ?  If  you  had  indeed  any  good  hope  of 
eternal  life  you  would  not  think  much  to  spend  one  day  in 
seven  in  the  joyful  contemplation  of  it,  and  in  getting 
yourselves  ready  for  it. 

You  say  you  hope  to  go  to  heaven  ;  but  what  pleasure 
can  you  take  in  the  expectations  of  an  everlasting  Sabbath, 
and  of  the  employments  and  enjoyments  of  that  world, 
when  you  are  so  soon  weary  of  these  short  Sabbaths  which 
are  types  of  that,  and  are  ready  to  say,  "  When  will  they 
be  gone  ?"  What  pleasure  can  it  be  to  you  to  be  for  ever 
with  the  Lord,  to  whom  it  is  a  pain  and  a  penance  to  be 
an  hour  or  two  with  him  now  ?  What  happiness  will  it  be 
to  you  to  dwell  in  his  house,  and  to  be  still  praising  him  in 
heaven,  who,  by  your  good-will,  would  be  never  praising 
hiin  on  earth,  but  grudge  the  few  minutes  that  are  so  em- 
ployed ?  Heaven  will  not  be  heaven  to  a  Sabbath-breaker, 
for  there  is  no  idle  company,  no  vain  sports,  no  foolish 
mirth  or  unprofitable  chat  there  ;  and  these  are  his  delights 
now,  winch  he  prefers  before  that  communion  with  God, 
which  is  both  the  work  and  bliss  of  that  world.  All  who 
shall  go  to  heaven  hereafter  begin  then  heaven  now  ;  as  in 
other  things,  so,  particularly,  in  their  cheerful  conscientious 
observance  of  the  Lord's  day. 

And  noAv  lay  all  this  together,  and  then  tell  me  if  there 
be  not  a  great  deal  of  reason  why  you  should  keep  holy  the 
Sabbath  day,  "  call  it  a  delight,  holy  of  the  Lord,"  and 
therefore  truly  honourable,  and  why  you  should  therefore 
honour  and  sanctify  him  on  that  day  ;  not  doing  your  own 
ways  but  his  ;  not  finding  your  own  pleasure,  but  aiming 
to  please  God  ;  not  speaking  your  own  words  as  on  other 
days,  but  speaking  of  the  things  pertaining  to  the  kingdom 
of  God,  Isa.  lviii.  13. 

Can  the  entanglements  of  custom,  company,  carnal  plea- 
sure, or  worldly  profit,  be  more  powerful  with  you  than  all 
those  sacred  cords  and  bonds  ?    Can  the  pleasing  of  a  cus- 


TIIE  SABBATH. 


291 


tomer,  the  obliging  of  a  friend,  much  less  the  gratifying  of 
a  base  lust,  balance  the  displeasing  of  God,  the  dishonouring 
of  Christ,  and  the  wronging  of  your  own  souls  ?  I  beseech 
you  to  consider  it  seriously,  and  be  wise  for  yourselves. 

After  these  considerations  which  I  have  urged  surely  I 
need  not  insist  upon  any  other.  I  am  confident  the  reign- 
ing love  of  God  in  your  hearts,  and  a  deep  and  serious  con- 
cern about  your  precious  souls  and  their  eternal  welfare, 
will  furnish  you  with  considerations  sufficient  to  oblige  you 
to  as  much  strictness  and  care  in  the  sanctification  of  the 
Lord's  day  as  the  word  of  God  requires,  and  as  is  necessary 
to  answer  the  intentions  of  the  institution  :  and  more  than 
this  we  do  not  insist  on.  Think  much  of  that  of  the  Pha- 
risees, which  though  blasphemously  misapplied  to  the 
Saviour,  was  grounded  upon  a  great  truth  ;  "  This  man  is 
not  of  God,  because  he  keepeth  not  the  Sabbath  day,''  J ohn 
ix.  16. 

Will  it  be  to  any  purpose  to  suggest  this  further  consi- 
deration to  you  ;  That  tbe  way  to  prosper  in  your  affairs  all 
the  week,  and  to  have  the  blessing  of  God  upon  you  in 
them,  is  to  make  conscience  of  the  Lord's  day  1  That 
truly  great  and  good  man,  the  Lord  Chief  Justice  Hale, 
writes  very  solemnly  to  his  children  ;  "  I  have  found  by  a 
strict  and  diligent  observation,  that  a  due  observance  of  the 
duties  of  the  Lord's  day  hath  ever  had  joined  to  it  a  blessing 
upon  the  rest  of  my  time,  and  the  week  that  hath  been  so  be- 
gun hath  been  blessed  and  prosperous  to  me ;  and  on  the  other 
side,  when  I  have  been  negligent  of  the  duties  of  this  day, 
the  rest  of  the  week  hath  been  unsuccessful  and  unhappy 
to  my  own  secular  employments  the  week  following.  This 
I  write,"  saith  he,  "  not  lightly  or  inconsiderately,  but  upon 
long  and  sound  observation  and  experience." 1 

Shall  I  remind  you  how  much  it  will  be  for  your  credit 
with  all  wise  and  good  people  1  Those  who  honour  God  he 
will  honour.  Shall  I  tell  you  with  what  comfort  you  may 
lie  down  at  night  in  the  close  of  a  Sabbath,  after  you  have 
carefully  done  the  work  of  the  day  in  its  day  ]    Yea,  thou 

1  Lord  Hale's  Contemplations,  vcL  L  p.  323. 


292 


THE  SABBATH. 


"  shalt  lie  down,  and  thy  sleep  shall  be  sweet."  Especially, 
think  how  sweet  and  easy  your  reflections  upon  well-spent 
Sabbaths  will  be  when  you  come  to  die,  and  with  what 
pleasure  you  will  then  look  forward  upon  the  everlasting 
Sabbath  you  hope  to  keep  within  the  veil. 

Wonder  not  that  I  am  thus  earnest  with  you  in  this 
matter ;  I  see  how  much  depends  upon  it,  and  I  persuade 
as  one  who  desires  and  hopes  to  prevail  with  you  ;  let  me 
not  be  disappointed,  as  you  value  the  glory  of  your  Creator, 
the  honour  of  your  Redeemer,  and  your  own  comfort  and 
happiness  in  both  worlds.  I  beseech  you,  c*  Remember  the 
Sabbath  day,"  the  Christian  Sabbath,  "  to  keep  it  holy." 
Most  cetainly  true  that  saying  is  which  I  have  somewhere 
met  with  ;  "  That  the  stream  of  all  religion  runs  either 
deep  or  shallow  according  as  the  banks  of  the  Sabbath  are 
kept  up  or  neglected." 


THE  PROMISES  OF  GOD. 


I 


THE  PROMISES  OF  GOD. 


"  Having  therefore  these  promises,  dearly  beloved,  let  us  deanse  ourselves 
from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of 
God."— 2  Cor.  vii.  L 

It  is  the  unspeakable  privilege  of  all  believers  to  have,  as 
a  certain  possession,  the  precious  promises  of  God.  But 
under  what  notion  have  we  the  promises  of  God  ? 

f.  We  have  them  as  manifest  tokens  of  God's  favour 
towards  us  ;  and  every  one  of  them  are  yea,  amen,  in  Christ 
Jesus  our  Lord. 

2.  We  have  them  as  fruits  of  Christ's  purchase.  The 
Lord  having  purchased  us  with  his  own  blood  we  have 
these  promises  produced  by  that  inestimable  grace. 

3.  They  are  plain  and  ample  declarations  of  the  good-will 
of  God  towards  men,  and  therefore  as  God's  part  of  the 
covenant  of  grace. 

4.  They  are  a  foundation  of  our  faith,  and  we  have  them 
as  such  ;  and  also  of  our  hope,  on  these  we  are  to  build 
all  our  expectations  from  God  ;  and  in  all  temptations  and 
trials  we  have  them  to  rest  our  souls  upon. 

5.  We  have  them  as  the  directions  and  encourage- 
ments of  our  desires  in  prayer.  Seek  and  you  shall  find, 
knock  and  it  shall  be  opened  unto  you.  Wherefore  they 
are  the  guide  of  our  desires,  and  the  ground  of  our  hope 
in  prayer. 


296  THE  PROMISES  09  GOD. 

f 

6.  We  have  them  as  the  means  by  which  the  grace  of 

God  works  for  our  holiness  and  comfort,  for  by  these  we  are 
made  partakers  of  a  divine  nature,  and  faith,  applying  these 
promises,  is  said  to  work  by  love. 

7.  We  have  the  promises  as  the  earnest  and  assurance  of 
future  blessedness.  By  these  eternal  life  and  glory  is  secured 
to  all  true  believers. 

And  now,  having  observed  these  things,  let  us  review  the 
blessed  promises  of  God  ;  and 

The  first  is, — He  hath  promised  that  we  shall  be  his 
people. 

The  Scripture, — "Now  therefore,  if  ye  will  obey  my 
voice  indeed,  and  keep  my  covenant,  then  ye  shall  be  a 
peculiar  treasure  unto  me  above  all  people  ;  for  all  the  earth 
is  mine,"  Exod.  xix.  5. 

The  second  promise, — That  all  our  sins  shall  be  par- 
doned. 

"  I,  even  I,  am  he  that  blotteth  out  thy  transgressions 
for  mine  own  sake,  and  will  not  remember  thy  sins,"  Isa. 
xliii.  25. 

The  third, — That  our  corruptions  shall  be  subdued. 

u  For  sin  shall  not  have  dominion  over  you  ;  for  ye  are 
not  under  the  law,  but  under  grace,"  Rom.  vi.  14. 

The  fourth, — That  the  Spirit  of  grace  shall  be  given  us, 
to  enable  us  for  our  duty  in  every  thing. 

"  I  will  put  my  Spirit  within  you,  and  cause  you  to  walk 
in  my  statutes,  and  ye  shall  keep  my  judgments  and  do 
them,"  Ezek.  xxxvi.  27. 

The  fifth, — That  God  will  put  it  particularly  into  our 
hearts,  or  circumcise  our  hearts  to  love  him. 

"  The  Lord  thy  God  will  circumcise  thine  heart,  and  the 
heart  of  thy  seed,  to  love  the  Lord  thy  God  with  all  thine 
heart  and  with  all  thy  soul,  that  thou  may  est  live,"  Deut. 
xxx.  6. 

The  sixth, — That  he  will  give  us  the  knowledge  o*  his 
truth,  and  the  comfort  and  benefit  of  it. 

"  Ye  shall  know  the  truth,  and  the  truth  shall  make  you 
free  "  John  viii.  32. 


THE  PROMISES  OF  GOD. 


297 


The  seventh, — That  he  will  unite  our  hearts  to  himself 
and  to  each  other. 

*  I  will  give  them  one  heart  and  one  way,  that  they  may 
fear  me  for  ever,  for  the  good  of  them  and  of  their  chil- 
dren after  them,  Jer.  xxxii.  39. 

The  eighth, — That  he  will  be  tender  of  those  that  are 
weak. 

"  He  shall  feed  his  flock  like  a  Shepherd  :  he  shall  gather 
the  lambs  with  his  arm,  and  earn*  them  in  his  bosom,  and 
shall  gently  lead  those  that  are  with  young,"  Isa.  xl.  11. 

The  ninth, — That  he  will  direct  us  in  the  way  of  our 
duty. 

"  Good  and  upright  is  the  Lord  :  therefore  will  he  teach 
sinners  in  the  way.  The  meek  will  he  guide  in  judgment, 
and  the  meek  will  he  teach  his  way,"  Ps.  xxv.  8,  9. 

The  tenth, — That  he  will  protect  us  from  every  thing 
that  is  really  evil. 

"  The  Lord  shall  preserve  thee  from  all  evil :  he  shall 
preserve  thy  soul.  The  Lord  shall  preserve  thy  going  out 
and  thy  coming  in,  from  this  time  forth  and  even  for  ever- 
more," Ps.  exxi.  7,  8. 

The  eleventh, — That  he  will  supply  us  with  all  good. 

"  The  young  lions  do  lack  and  suffer  hunger  ;  but  they 
that  seek  the  Lord  shall  not  want  any  good  thing,"  Ps. 
xxxiv.  10. 

The  twelfth, — That  he  will  answer  our  prayers. 

"  Whatsoever  ye  shall  ask  in  my  name,  that  will  I  do, 
that  the  Father  may  be  glorified  in  the  Son,"  John  xiv.  13. 

The  thirteenth, — That  he  will  silence  our  fears. 

"  I  the  Lord  thy  God  will  hold  thy  right  hand,  saying 
unto  thee,  Fear  not,  I  will  help  thee,"  Isa.  xli.  13. 

The  fourteenth, — That  he  will  bear  us  up  under  our 
burthens. 

"  The  eternal  God  is  thy  refuge,  and  underneath  are  the 
everlasting  arms,"  Deut.  xxxiii.  27. 

The  fifteenth, — That  he  will  give  us  a  sure  and  lasting 
peace. 

"  The  work  of  righteousness  shall  be  peace ;  and  the 


298 


THE  PROMISES  OF  GOD. 


effect  of  righteousness,  quietness  and  assurance  for  ever/' 
Isa.  xxxii.  17. 

The  sixteenth, — That  he  will  admit  us  into  fellowship 
and  communion  with  himself. 

"  Blessed  is  the  man  whom  thou  choosest,  and  causest  to 
approach  unto  thee,  that  he  may  dwell  in  thy  courts  :  we 
shall  be  satisfied  with  the  goodness  of  thy  house,  even  of 
thy  holy  temple,"  Ps.  lxv.  4. 

The  seventeenth, — That  he  will  give  us  the  comfortable 
enjoyment  of  ourselves. 

"  His  soul  shall  dwell  at  ease  ;  and  his  seed  shall  inherit 
the  earth,"  Ps.  xxv.  13. 

The  eighteenth, — That  he  will  deliver  us  in  and  under 
our  troubles. 

"  Because  he  hath  set  his  love  upon  me,  therefore  will  I 
deliver  him  :  I  will  set  him  on  high,  because  he  hath 
known  my  name.  He  shall  call  upon  me,  and  I  will 
answer  him  :  I  will  be  with  him  in  trouble  ;  I  will  deliver 
him  and  honour  him,"  Ps.  xci.  14, 15. 

The  nineteenth, — That  he  will  afflict  us  in  measure  and 
in  mercy  when  we  have  need  of  it. 

"  I  will  be  Iris  Father,  and  he  shall  be  my  son.  If  he 
commit  iniquity,  I  will  chasten  him  with  the  rod  of  men, 
and  with  the  stripes  of  the  children  of  men  :  but  my  mercy 
shall  not  depart  away  from  him,  as  I  took  it  from  Saul, 
whom  I  put  away  before  thee,"  2  Sam.  vii.  14,  15. 

The  twentieth, — That  he  will  spare  us  with  the  tender- 
ness of  a  fatherly  compassion. 

"  They  shall  be  mine,  saith  the  Lord  of  hosts,  in  that  day 
when  I  make  up  my  jewels  ;  and  I  will  spare  them  as  a 
man  spareth  his  own  son  that  serveth  him,"  Malachi  iii.  17. 

The  twenty-first, — That  he  will  not  persist  in  his  contro- 
versy with  us. 

"  I  will  not  contend  for  ever,  neither  will  I  be  always 
wroth  :  for  the  spirits  should  fail  before  me,  and  the  souls 
which  I  liave  made,"  Isa.  lvii.  16. 

The  twenty-second, — That  he  will  speak  comfort  to  us 
when  wc  are  in  sorrow. 


Tim  PROMISES  OF  GOD. 


299 


"  I  will  hear  what  God  the  Lord  will  speak  :  for  he  will 
speak  peace  unto  his  people,  and  to  his  saints  :  but  let  them 
not  turn  again  to  folly,"  Ps.  lxxxv.  8. 

The  twenty-third, — That  he  will  proportion  our  trials  to 
our  strength. 

"  There  hath  no  temptation  taken  you  but  such  as  is 
common  to  man  :  but  God  is  faithful,  who  will  not  suffer 
you  to  be  tempted  above  that  ye  are  able  ;  but  will  with 
the  temptation  also  make  a  way  to  escape,  that  ye  may  be 
able  to  bear  it,"  1  Cor.  x.  13 

The  twenty-fourth, — That  he  will  put  true  honour  upon 

us. 

"  Them  that  honour  me  I  will  honour,"  1  Sam.  ii.  30. 
The  twenty-fifth, — That  he  will  feed  us  with  food  con- 
venient for  us. 

" Trust  in  the  Lord  and  do  good;  so  shalt  thou  dwell  in 
the  land,  and  verily  thou  shalt  be  fed,"  Ps.  xxxvii.  3. 

The  twenty-sixth, — That  he  will  clear  up  our  injured 
reputation. 

"  He  shall  bring  forth  thy  righteousness  as  the  light,  and 
thy  judgment  as  the  noon-day,"  Ps.  xxxvii.  6. 

The  twenty-seventh, — That  he  will  comfort  and  relieve 
us  in  sickness. 

"  The  Lord  will  strengthen  him  upon  the  bed  of  lan- 
guishing :  thou  wilt  make  all  his  bed  in  his  sickness,"  Ps. 
xli.  3. 

The  twenty-eighth, — That  he  will  prevent  our  apostasy 
from  him. 

"  I  will  make  an  everlasting  covenant  with  them,  and  I 
will  not  turn  away  from  them  to  do  them  good  ;  but  I 
Will  put  my  fear  in  their  hearts,  that  they  shall  not  de- 
part from  me,"  Jer.  xxxii.  40. 

The  twenty-ninth, — That  he  will  make  all  events  con- 
duce to  our  real  welfare. 

"  We  know  that  all  things  work  together  for  good  to 
them  that  love  God,  to  them  who  are  the  called  according 
to  his  purpose,"  Rom.  viii.  28. 

The  thirtieth, — That  he  will  perfect  the  work  of  grace  In  us 


300 


THE  PROMISES  OP  GOD. 


"Being  confident  of  this  very  thing,  that  he  which 
hath  begun  a  good  work  in  you  will  perform  it  until 
the  day  of  Jesus  Christ,"  Phil.  i.  6. 

The  thirty -first, — That  he  will  be  with  us  when  we 
are  old,  to  bear  us  up  under  all  our  infirmities. 

"  Even  to  your  old  age  I  am  he ;  and  even  to  hoary  hairs 
will  I  carry  you  ■  1  have  made,  and  I  will  bear ;  even  I  will 
carry,  and  will  deliver  you/'  Isa.  xlvi.  4. 

The  thirty-second, — That  he  will  never  desert  us  in  any 
exigence  whatsoever. 

"  For  he  hath  said,  I  will  never  leave  thee,  nor  forsake 
thee,"  Heb.  xiii.  5. 

The  thirty-third, — That  he  will  give  us  victory  over  our 
spiritual  enemies. 

"  The  God  of  peace  shall  bruise  Satan  under  your  feet 
shortly,"  Rom.  xvi.  20. 

The  thirty-fourth, — That  he  will  recompense  our  charity 
to  the  poor. 

"  He  that  hath  pity  upon  the  poor,  lendeth  unto  the 
Lord ;  and  that  which  he  hath  given  will  he  pay  him  again,'* 
Prov.  xix.  17. 

The  thirty-fifth, — That  he  will  make  up  all  our  losses  for 
his  name's  sake. 

u  Every  one  that  hath  forsaken  houses,  or  brethren,  or 
sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands 
for  my  name's  sake,  shall  receive  an  hundred-fold,  and  shall 
inherit  everlasting  life,"  Matt.  xix.  29. 

The  thirty-sixth, — That  he  will  let  us  live  long  enough 
in  this  world,  and  give  us  a  comfortable  prospect  of  a  better. 

"  With  long  life  will  I  satisfy  him,  and  show  him  my 
salvation,"  Ps.  xci.  16. 

The  thirty-seventh, — That  he  will  be  with  us  when  we 
come  to  die. 

"  Yea,  though  I  walk  through  the  valley  of  the  shadow 
of  death,  I  will  fear  no  evil :  for  thou  art  with  me ;  thy  rod 
and  thy  staff  they  comfort  me,"  Ps.  xxiii.  4. 

The  thirty-eighth, — That  he  will  receive  our  souls  into 

the  arms  of  his  love. 


THE  PROMISES  OF  GOD. 


301 


"  But  God  will  redeem  my  soul  from  the  power  of  the 
grave:  for  he  shall  receive  me.    Selah!"  Ps.  xlix.  15. 

The  thirty-ninth, — That  he  will  take  care  of  our  pos- 
terity when  we  are  gone. 

"  The  children  of  thy  servants  shall  continue,  and  their 
seed  shall  be  established  before  thee,"  Ps.  cii.  28. 

The  fortieth, — That  he  will  raise  our  bodies  to  life 
again. 

"  This  is  the  will  of  him  that  sent  me,  That  every  one 
which  seeth  the  Son,  and  believeth  on  him,  may  have  ever- 
lasting life ;  and  I  will  raise  him  up  at  the  last  day,"  John 
vi.  40. 

The  forty-first, — That  he  will  own  us  in  the  judgment 
of  the  great  day. 

"  Whosoever  therefore  shall  confess  me  before  men,  him 
will  I  confess  also  before  my  Father  which  is  in  heaven," 
Matt.  x.  32. 

The  forty-second, — That  he  will  put  us  into  possession  of 
everlasting  bliss. 

"  And  this  is  the  promise  that  he  hath  promised  us,  even 
eternal  life,"  1  John  ii.  25. 


REPETITION  TEXT. 

Having  therefore  these  promises,  dearly  beloved,  let  us  cleanse  ourselves 
from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of 
God. 

And  now  what  shall  we  say  to  these  things  ? 

1.  — 1.  Let  us  be  thankful  to  God  for  all  these  great  and 
precious  promises,  that  God  should  not  only  do  us  good,  but 
engage  himself  by  promises  to  do  so. 

2.  Let  us  be  ashamed  of  ourselves  that  we  have  not  lived 
more  upon  these  promises. 

3.  Let  us  encourage  ourselves  with  these  promises  to  go 
on  cheerfully  and  resolutely  in  the  way  of  our  duty. 

4.  Let  us  acknowledge  the  truth  of  God,  and  his  faith- 
fulness to  his  promises.  "  There  hath  not  failed  one  word 
of  all  his  good  promise,"  &c.,  1  Kings  viii.  56. 


302 


THE  PROMISES  OP  GOD. 


5.  We  are  concerned  to  treasure  up  these  promises,  that 
we  may  have  them  ready  to  use  when  we  have  occasion  for 
them,  to  silence  our  fears,  and  to  strengthen  our  faith. 

6.  Behold,  what  need  we  have  to  live  by  faith,  through 
which,  and  by  which,  we  make  use  of  these  promises.  God 
gives  by  promise  that  we  may  take  by  faith ;  therefore  set 
about  that  work,  and  be  much  in  the  exercise  of  it. 

II.  Here  is  our  duty  inferred  from  this  privilege.  Let 
us  cleanse  ourselves  from  all  nlthiness  of  flesh  and  spirit ; 
by  which  is  understood, 

1.  We  must  abhor  that  which  is  evil,  and  abandon  all  sin 
with  an  holy  detestation. 

2.  We  must  cleave  to  that  which  is  good ;  we  must  per- 
fect holiness  in  the  fear  of  God.  Observe,  The  consideration 
of  God's  promises  to  us  should  strongly  engage  us  against 
all  sin,  and  to  all  duty.  To  show  you  what  strength  there 
is  in  this  argument  taken  from  the  promises,  to  abhor  that 
which  is  evil,  observe,  (1.)  We  are  bound  in  gratitude  to 
please  him  who  has  given  us  so  many,  so  great  and  precious 
promises,  Ps.  cxvi.  12.  What  shall  I  render?  Oh,  how 
great  is  his  goodness  which  he  hath  laid  up  for  them  that 
fear  him!  God  hath  spoken  in  his  holiness,  I  will  rejoice, 
Ps.  cviii.  7.  Observe,  (2.)  We  forfeit  the  benefit  of  God's 
promises  if  we  do  not  make  conscience  of,  and  endeavour  to 
keep,  his  commands.  Let  us  therefore  fear,  lest  a  promise 
being  left  us  of  entering  into  his  rest,  any  of  you  should 
seem  to  come  short  of  it,  Heb.  iv.  1. 

III.  We  are  taught  the  blessed  fruits  of  these  promises. 

1.  These  promises  furnish  us  with  strength  and  grace 
sufficient  against  sin,  and  for  duty.  Turn  you  at  my  re- 
proof, behold,  I  will  pour  out  my  Spirit  upon  you,  I  will 
make  known  my  words  unto  you. 

2.  These  promises  speak  the  language  of  Caleb  and  J oshua, 
who  said,  We  are  well  able  to  overcome  the  people,  when 
they  are  about  to  enter  into  Canaan ;  while  the  other  spies 
discouraged  the  tribes.  Thus  we  may  say,  through  the 
strength  of  divine  grace,  we  shall  be  enabled  to  overcome 


THE  PROMISES  OF  GOD. 


303 


all  our  spiritual  enemies,  namely,  the  world,  flesh,  and  devil, 
Ezek.  xxxvi.  26.    Observe  it. 

3.  God  is  faithful  to  these  promises  which  he  has  made 
to  us.  Therefore  we  must  not  be  false  to  those  promises 
which  we  have  made  to  him,  Heb.  x.  23.  Let  us  hold  fast 
the  profession  of  our  faith  without  wavering,  for  he  is  faith- 
ful that  promised. 

4.  In  having  these  promises  we  have  great  honour  put 
upon  us,  and  we  ought  to  carry  it  as  becomes  us.  God  has 
promised  to  be  to  us  a  faithful  God,  a  loving,  a  tender 
Father.  Let  us  not  wander  out  of  the  way  of  duty.  If  we 
have  received  the  promise,  as  Abraham  did,  we  ought  to  do 
some  great  act,  in  our  obedience  to  his  commands,  as  he 
did. 

5.  The  promises  secure  to  us  an  abundant  reward  for 
our  obedience  ;  therefore  let  us  be  steadfast  and  immoveable, 
always  abounding  in  the  work  of  the  Lord,  knowing  that 
our  labour  shall  not  be  in  vain  in  the  Lord,  1  Cor.  xv.  58. 

And  now,  having  observed  these  things  concerning  the 
promises,  let  us  explain  fully  the  duty  which  is  inferred. 
It  contains  two  parts. 

I.  To  be  cleansed  from  all  filthiness  of  flesh  and  spirit. 

II.  To  perfect  holiness  in  the  fear  of  God. 
I.  We  must  be  cleansed,  &c. 

1.  Therefore  let  us  look  upon  sin  as  filthiness;  let  the 
grace  of  God,  and  the  purity,  not  only  of  his  nature,  but 
also  of  his  word  and  promises,  make  sin  more  odious  and 
terrible  than  in  the  threatenings  it  appears  dangerous.  In 
the  promises  sin  appears  loathsome,  and  filthiness  itself. 
For,  observe,  (1.)  It  is  odious  to  God,  contrary  to  that 
purity  of  nature  which  appears  in  his  promises,  which 
should  deter  us  from  sin,  Jer.  xliv.  4.  Oh!  do  not  this 
abominable  thing  that  I  hate,  Gen.  xxxix.  9.  How  can  I 
do  this  great  wickedness  and  sin  against  God !  Observe, 
(2.)  Look  upon  sin  as  that  which  unfits  us  for  communion 
with  God ;  therefore,  upon  this  account,  let  sin  become 
odious  to  us.    Observe,  (3.)  Sin  in  Scripture  is  called  and 


3C4 


THE  PKOMISZS  OF  GOD. 


compared  to  a  wound,  to  a  plague,  to  leprosy,  &c.,  and  all 
to  make  us  fear  and  loath  it 

2.  Let  us  cleanse  ourselves  from  this  fil  thin  ess,  by  re- 
ceiving the  Lord  Jesus  Christ ;  for  it  is  he  that  is  made  to 
us  both  righteousness  and  sanctification.  It  is  our  duty  to 
cleanse  ourselves,  but  we  cannot  do  this  without  God's 
grace,  and  he  will  not  do  it  without  our  endeavours.  This 
implies.  (1.)  That  we  truly  repent  of  the  sins  which  we 
have  committed,  and  loath  ourselves  for  them.  When- 
ever we  go  to  worship  God,  we  must  lie  down  in  our 
shame,  and  abhor  ourselves,  repenting  in  dust  and  ashes. 
(2.)  That  by  faith  we  apply  the  blood  of  Christ  to  our 
consciences,  and  sprinkle  them  with  it,  and  that  we  wash 
in  that  fountain  opened  for  sin  and  unc  leanness.  We 
read  that  the  Ammonites  made  themselves  odious  in  the 
nostrils  of  David,  and  so  they  hardened  themselves,  that  is, 
strengthened  themselves,  against  him.  Let  us  not  act  so 
against  God,  but  let  us  lie  low  before  the  Lord,  and  make 
the  Lord  Jesus  Christ  our  friend  to  reconcile  us  to  God. 

3.  Let  us  mortify  the  habits  of  sin,  and  purge  out  the 
old  leaven,  both  in  the  head  and  in  the  heart.  Get  clear 
of  our  bad  principles,  that  we  may  not  make  so  light  of  sin 
as  we  have  done ;  cleanse  ourselves  from  all  hlthiness  that 
is  in  the  imagination.  Great  pains  must  be  taken  with  the 
heart,  to  get  it  clear  of  all  corrupt  inclinations.  Wash  ye. 
make  ye  clean,  indulge  no  evil  thoughts  in  your  hearts. 

4.  Let  us  watch  against  all  occasions  of  sin,  that  is.  all 
those  things  by  which  you  have  contracted  pollutions. 
Have  no  fellowship  with  the  unfruitful  works  of  darkness 
but  rather  reprove  them.  Keep  at  a  distance  from  every 
thing  which  has  the  appearance  of  evil. 

5.  Let  us  resolve  for  the  future  to  have  no  more  to  do 
with  sin.  Refrain  from  all  acts  of  sin.  Let  him  that  has 
stole  steal  no  more,  Eph.  iv.  28.  Let  him  that  has  been 
drunk  or  unclean,  be  so  no  more,  Isa.  iv.  4.  When  the 
Lord  shall  have  washed  away  the  filth  of  the  daughters  of 
Zion,  and  shall  have  purged  the  blood  of  Jerusalem  from 
the  midst  thereof  by  the  spirit  of  judgment,  and  by  the 


THE  PROMISES  OP  GOD. 


305 


spirit  of  burning,  that  is,  by  a  saving  knowledge  of,  and  a 
sincere  love  to,  God  and  his  commandments,  submit  to  the 
Spirit's  influences,  or  you  will  never  get  the  mastery  over 
your  sins  and  corruptions.  Therefore  you  must  put  on  a 
holy  resolution,  and  take  the  kingdom  of  heaven  by  violence, 
for  the  violent  take  it  by  force. 

6.  Our  care  herein  must  be  universal.  We  must  cleanse 
ourselves,  (1.)  From  all  filthiness  of  the  flesh,  from  sloth- 
fulness  and  the  love  of  ease,  from  sensuality  and  the  love 
of  pleasure,  from  gratifying  the  desires  of  the  body  with 
forbidden  fruit,  or  indulging  them  too  much,  to  the  damage 
of  the  soul ;  for  even  lawful  pleasures  may  turn  into  sin 
without  due  care  and  watchfulness  over  ourselves,  such  as 
gluttony,  drunkenness,  or  seventh-commandment  sins. 
(2.)  We  must  cleanse  ourselves  from  all  filthiness  of  the 
spirit,  from  pride,  covetousness,  and  the  love  of  the  world, 
from  fraud,  deceit,  and  injustice,  Job  xxxi.  7,  from  all  sin- 
ful anger,  malice,  hatred,  and  desire  of  revenge ;  for  these 
are  spiritual  filthiness,  from  all  which  we  must  be  cleansed. 

II.  We  must  perfect  holiness  in  the  fear  of  God. 

1.  We  must  be  holy. 

That  is  taken  for  granted  ;  for  we  cannot  perfect  holiness 
unless  we  begin  it.  We  must  be  holy.  What  is  that? 
(1.)  We  must  be  devoted  to  God,  as  all  holy  persons  and 
things  under  the  law  were.  We  must  be  holiness  to  the 
Lord.  (2.)  We  must  be  conformed  to  God's  likeness,  and 
to  his-  will.  God's  holiness  is  his  agreement  with  himself; 
our  holiness  is  our  agreeableness  to  him.  We  must  act 
in  everything  as  becomes  our  relation  to  God,  Col.  i.  10. 
That  ye  might  walk  worthy  of  the  Lord  unto  all  pleasing, 
&c.,  and  the  image  of  God  must  be  renewed  upon  us ;  be 
ye  holy,  saith  the  Lord,  for  I  am  holy.  (3.)  We  must 
be  employed  in  the  services  and  worship  of  God ;  we  must 
engage  our  hearts  in  all  our  approaches  to  him ;  we  must 
employ  our  minds,  and  all  the  powers  of  our  souls,  in  all 
the  inward  acts  of  inward  worship,  and  in  all  outward 
worship  also  we  must  not  only  bow  the  knee,  but  also 
the  heart,  before  the  Lord ;  for  heartless  worship  is  vain 

u 


306 


THE  PROMISES  OP  GOD. 


worship,  God  will  not  accept  it,  and  we  ourselves  shall  be 
no  gainers  by  it,  so  it  must  be  in  vain.  (4.)  We  must 
be  engaged  in  the  interests  of  God's  kingdom  amongst 
men.  To  be  holy  is  to  be  on  the  Lord's  side,  and  to 
espouse  his  cause,  to  be  his  witnesses,  to  be  courageous 
and  valiant  for  the  truth,  to  contend  earnestly  for  it,  for 
great  is  the  truth  and  it  shall  prevail ;  God  will  own  and 
honour  those  that  do  own  and  honour  him. 

2.  We  must  be  sincere  in  our  holiness,  or  perfecting 
holiness.  For  sincerity  is  our  gospel  perfection,  as  a  good 
man  said.  I  know  no  religion  but  sincerity,  this  is  up- 
rightness. Walk  before  me  and  be  thou  upright.  By 
this  is  understood,  (1.)  We  must  be  sanctified  throughout. 
The  whole  man  must  be  sanctified.  The  understanding 
must  be  enlightened,  the  will  bowed  and  brought  into 
obedience  to  the  will  of  God,  both  to  the  will  of  his  pre- 
cepts to  do  them,  and  to  the  will  of  his  providences  to 
submit  to  them;  and  thus  we  stand  complete  in  the 
whole  will  of  God,  that  we  may  be  sanctified  in  body, 
soul,  and  spirit,  and  so  be  perfecting  holiness  in  the  fear 
of  God.  (2.)  The  whole  law  of  God  must  be  regarded, 
and  a  respect  had  to  it.  Then  shall  I  not  be  ashamed, 
when  I  have  respect  unto  all  thy  commandments,  Ps. 
cxix.  6.  Let  my  heart  be  sound  in  thy  statutes  that  I 
be  not  ashamed,  ver.  80.  I  esteem  all  thy  precepts  con- 
cerning all  things  to  be  right;  and  I  hate  every  false 
way,  ver.  128.  Oh  let  us  labour  to  be  sincere  to  the  day 
of  Christ,  like  good  and  faithful  servants  waiting  for  the 
coming  of  the  Lord. 

3.  We  must  be  growing  and  making  progress  in  holi- 
ness ;  though  we  cannot  perfect  it  in  this  world,  yet  we 
must  be  perfecting  it,  that  is,  adding  a  greater  degree  to 
a  lesser,  pressing  forwards  towards  perfection.  (1.)  The 
habits  of  grace  must  grow  more  confirmed  and  rooted, 
our  resolutions  against  sin  more  settled,  and  our  resolution 
for  God  and  duty  more' steady.  This  is  to  perfect  what 
is  lacking  in  our  faith,  1  Thess.  iii.  10.  (2.)  The  actings 
of  grace  must  grow  more  and  more  vigorous  and  lively 


THE  PBOMISES  OF  GOD. 


307 


We  must  be  more  ready  for  every  good  work.  "We  must 
have  more  spiritual  success  in  a  lively  exercise  to  resist 
sin,  and  all  temptations  that  would  insnare  us.  (3.)  We 
must  be  more  and  more  watchful,  and  upon  our  guard. 
Let  him  that  thinketh  he  standeth  take  heed  lest  he  fall. 
Therefore  be  not  high  minded,  but  fear,  Rom.  xi.  20.  We 
must"  never  think  ourselves  good  enough,  and  safe  enough, 
but  must  be  still  growing  wiser  and  better.  (4.)  We  must 
be  actuated  and  animated  therein  by  the  fear  of  God.  That 
is,  [1.]  We  must  keep  up  a  constant  worship  of  God  in  our 
families,  and  in  our  closets ;  we  must  be  frequent  in  holy 
adorings  and  admirings  of  God.  This  will  be  a  good  means 
of  perfecting  holiness,  to  be  in  the  fear  of  the  Lord  every 
day,  and  all  the  day  long.  [2.]  We  must  maintain  a 
reverent  regard  to  his  majesty  and  authority,  and  this  will 
keep  us  from  sin ;  when  others  make  bold  with  sin,  we  must 
stand  in  awe  of  God,  as  Nehemiah  did,  chap.  v.  15.  But  so 
did  not  I,  because  of  the  fear  of  God.  3.  We  must  have  a 
continual  dread  of  his  wrath  and  vindictive  justice.  A  fear 
of  God's  wrath  and  displeasure  will  be  a  means  of  keeping 
ourselves  in  the  love  of  God,  looking  for  the  mercy  of  our 
Lord  Jesus  Christ  unto  eternal  life. 

To  conclude.  The  apostle  directs  his  exhortation  to  his 
dearly  beloved,  so  do  I  to  you,  my  dearly  beloved. 

1.  Apply  the  promises  to  yourselves,  live  upon  them, 
take  them  to  be  your  heritage  for  ever.  Both  you  that  are 
young,  and  you  that  are  old,  treasure  up  the  promises. 
2.  Apply  the  precepts  to  yourselves,  and  live  up  to  them, 
and  be  holy  in  all  manner  of  conversation.  Keep  a  con- 
science always  void  of  offence  both  towards  God  and 
towards  man. 

And  now,  brethren,  I  commend  you  to  God,  and  to  the 
word  of  his  grace,  which  is  able  to  build  you  up,  and  to  give 
you  an  inheritance  among  all  them  which  are  sanctified, 
Acts  xx.  32.  And  may  you  be  always  looking  unto  Jesus, 
the  Author  and  Finisher  of  faith,  till  you  come  to  be  for 
ever  with  him.  Ameu. 


THE  WORTH  OF  THE  SOUL 


u  For  what  is  a  man  profited,  if  he  shall  gain  the  whole  world,  and  lose  his  o^n 
soul?"— Matt  xvi.  26. 

The  soul  of  man  is  a  jewel  of  inestimable  value.  This  is 
plainly  intimated  here,  where  the  loss  of  the  soul  is  repre- 
sented as  such  a  loss  that  the  gain  of  all  the  world  will 
not  be  a  compensation  for  it.    Observe  here, 

1.  What  those  things  are  that  are  here  compared — "the 
whole  world,"  and  "thy  own  soul;"  these  are  here  put 
into  the  scales  against  one  another.  The  world  here  means 
not  the  universe,  or  the  whole  creation,  that  is  more  ex- 
cellent than  any  one  part,  but  the  things  that  are  seen,  that 
are  temporal,  2  Cor.  iv.  18 ;  the  riches,  honours,  and 
pleasures,  of  this  present  time.  See  a  map  of  this  world, 
1  John  ii.  16.  Now  the  "  whole  world  "  is  here  set  in  the 
balance  against  one  soul,  if  that  one  be  thy  one.  It  is  not  a 
small  estate,  or  a  lordship,  that  is  here  supposed  to  be  of 
less  value  than  the  soul,  but  the  world,  the  whole  world. 
Our  temporal  concernments  are  compared  with  our  spiritual, 
the  "  life  that  now  is,  and  that  which  is  to  come,"  1  Tim. 
iv.  8. 

2,  What  judgment  is  here  passed  upon  them — That  our 
own  souls  are  of  infinitely  more  value  than  the  whole 
world.  The  value  of  a  thing  is  reckoned  partly  by  its  nature 
and  intrinsic  dignity,  and  partly  by  its  use.    That  is  most 


310 


THE  WORTH  OP  THE  SOUL. 


valuable,  that  is  most  delightful,  most  profitable  and  most 
necessary.  We  reckon  that  is  most  worth  that  is  most 
worth  to  us.  Now  our  own  souls  are  more  to  us  than  all 
the  world  is  or  can  be.  The  design  of  this  is  to  show  of 
what  little  worth  the  world  is,  and  the  things  of  the  world : 
they  are  weighed  in  the  balance  and  found  wanting  ;  not 
worthy  to  be  compared,  or  to  be  named,  with  the  soul ; 
Rom.  viii.  18. 

3.  Who  it  is  that  passeth  this  judgment.  It  is  our  Lord 
Jesus  himself,  one  who  had  reason  to  know  the  worth  of 
souls,  for  he  made  them,  and  bought  them;  and  who,  we 
may  be  sure,  would  not  under-rate  the  world,  for  by  him 
"  the  worlds  were  made,"  Col.  i.  16  ;  Heb.  i.  2.  This 
doctrine  I  shall  endeavour, 

1.  To  prove — The  true  worth  of  the  soul,  and  that  it  is 
more  to  us  than  all  the  world.  Consider, 

li  The  production  of  the  soul.  Trace  it  up  to  its  original ; 
and  it  is  breathed  into  us  by  the  breath  of  God :  it  is  a 
spark  of  heaven;  it  is  that  part  of  man  by  which  he  is 
allied  to  the  world  of  spirits;  it  is  the  master-piece  of  God's 
workmanship  in  this  lower  world,  Gen.  ii.  7.  The  image  of 
God  is  stamped  upon  it,  Gen.  i.  26,  27.  When  it  returns 
to  God,  it  doth  but  as  all  the  waters  do,  return  to  the  place 
from  whence  it  came.  It  is  of  a  noble  extraction.  That 
which  makes  up  the  world,  that  men  covet  so  much,  is 
but  of  the  earth,  earthy : — honour  is  a  shadow ;  the 
pleasures  of  the  world,  and  the  wealth  of  the  world,  are  of 
the  earth  ;  gold  and  silver  are  but  refined  earth — Man 
found  thee  poor  and  dirty  in  a  mine,  Herbert.  But  man  was 
made  last  of  all  the  creatures,  as  the  chief  of  the  works  of 
God.  It  is  good  for  us  often  to  ask  whence  we  came  ;  and 
being  so  nobly  descended,  disdain  to  serve  the  base  and  sor- 
did lusts  of  the  flesh,  and  to  prostitute  an  immortal  soul  to 
the  drudgery  of  this  world. 

2.  The  powers  of  the  soul.  These  are  very  great ;  its 
apprehensions  are  not  confined  by  the  horizon  of  sense,  but 
rove  far  beyond  it.  The  faculties  of  the  human  soul  are 
such  as  above  any  other  creature  prove  the  eternal  power 


THE  WORTH  OP  THE  SOUL. 


311 


and  wisdom  of  the  Creator.  It  is  the  soul  that  knows  right 
well  how  marvellous  God's  works  are,  Ps.  cxxxix.  14,  by 
reflection  upon  itself.  Think  what  the  soul  of  man  is 
capable  of,  and  you  will  say  that  it  is  of  inestimable 
value. 

(1.)  It  is  capable  of  glorifying  God  in  this  world.  It  has 
a  power  of  knowing  God,  as  he  has  been  pleased  to  reveal 
himself.  It  is  that  which  is  within  us,  that  renders  us 
capable  of  blessing  and  praising  God,  Ps.  ciii.  1,  2.  It  is 
capable  of  "  knowledge,"  in  which,  especially,  the  image  of 
God  consists,  Col.  iii.  10.  It  is  capable  of  reasoning  and 
"bringing  to  mind,"  Isa.  xlvi.  8.  It  is  capable  of  receiving 
a  divine  revelation  to  this  purpose,  and  in  the  use  of  insti- 
tuted ordinances  is  capable  of  "  having  fellowship  "  with 
God — of  being  wTOught  upon,  and  witnessed  with,  by  the 
Holy  Spirit  of  God,  Rom.  viii.  16.  It  is  capable  of  being 
"  sanctified." 

(2.)  It  is  capable  of  being  glorified  with  God  in  the  other 
world;  of  seeing  and  enjoying  him  wdthin  the  veil ;  of  con- 
versing with  angels  and  glorified  spirits,  and  drinking  in  the 
sweet  and  glorious  rays  of  divine  grace  and  love  ;  things 
which  are  above,  out  of  the  sight  of  sense.  It  has  a  power 
of  doing  that,  which  the  body,  till  it  is  refined  and  become 
a  spiritual  body,  is  not  able  to  attain.  It  is  capable  of 
seeing  God  face  to  face,  which  an  embodied  soul,  till 
stripped  of  this  veil,  cannot  possibly  do,  Exod.  xxxiii.  20. 

(3.)  The  'perpetuity  of  the  soul.  This  is  one  great  tiling 
which  speaks  the  worth  of  the  soul — that  it  is  to  last  for 
ever,  it  is  an  immortal  spirit.  It  is  a  flame  that  can  never 
be  extinguished.  It  will  survive  the  body,  and  will  live 
and  act  in  a  state  of  separation  from  it.  It  is  one  of  those 
things  which  are  not  seen,  but  are  eternal,  2  Cor.  iv.  18. 
It  is  an  awful  consideration,  when  a  child  is  born,  to  think, 
here  is  the  beginning  of  a  being  that  will  outlive  all  the 
ages  of  time.  The  world  is  but  for  a  moment,  Prov.  xxiii. 
5,  the  fashion  of  it,  the  scheme,  the  outside  of  it,  (for  it  is 
but  a  superficies,)  "passeth  away,"  1  Cor.  vii.  31;  1  John 
ii.  17.    But  the  soul  is  perpetual :  the  things  themselves 


312 


THE  "WOBTH  OF  THE  SOUL. 


towards  which  its  desires  extend,  and  those  desires  that  are  so 
formed,  are  eternal.  The  brute  creatures  are  mortal,  but 
man  will  be  immortal.  This  makes  it  such  a  serious  thing 
for  a  man  to  die,  above  what  it  is  for  a  beast  to  die,  Eccl. 
lii.  21.  Things  are  reckoned  valuable  according  to  their 
duration.  Gold  therefore  is  the  most  precious  metal, 
because  it  will  not  rust  nor  waste;  but  the  utmost  of 
the  duration  of  this  world  s  goods  is  within  time. 

(4.)  The  propriety  of  our  souls — "  thy  own  soul."  In 
order  to  ascertain  the  right  value  of  a  thing  it  must  be  con- 
sidered, not  only  what  the  thing  is  in  itself,  but  what  interest 
we  have  in  it.  The  loan  of  a  thing  is  nothing  so  valuable 
as  the  possession  of  it.  Now  the  world  is  but  lent  us;  what- 
ever we  have  in  it,  it  is  not  to  be  called  our  own ;  but  our 
souls  are  our  own.  "We  brought  them  into  the  world,  and 
we  shall  cany  them  out — they  are  our  own,  they  are,  in 
fact,  ourselves.  The  soul  is  the  man.  What  is  man  but  a 
"  living  soul?"  Gen.  ii.  7.  Abstract  the  soul  as  living,  and 
the  body  is  a  lump  of  clay  ;  abstract  the  soul  as  rational, 
and  the  man  is  as  the  beasts  that  perish.  It  is  a  certain 
truth  that  the  soul  is  the  man.  "  Persons,"  in  Scripture, 
are  often  reckoned  by  souls,  as  Acts  ii.  41.  What  we  are  is 
more  to  us  than  what  we  have.  It  is  the  spirit  that  is  the 
substance  of  the  man ;  and  what  is  the  chaff  to  the  wheat, 
the  shell  to  the  kernel,  the  clothes  to^  the  body  ?  This  is 
one  of  the  first  things  that  the  convinced  sinner  is  made 
sensible  of — that  the  soul  is  the  man;  and  if  he  would  do 
well  for  himself,  he  must  do  well  for  his  soul. 

(5.)  The  projects  that  are  laid  about  souls.  There  is  great 
work  about  souls,  more  than  you  think  of.  That  is  valuable 
which  those  that  are  intelligent  are  concerned  about.  This 
speaks  the  soul  of  man  to  be  of  very  great  value.  Consider, 

[1.]  What  projects  the  love  of  God  has  to  save  souls. 
The  God  of  infinite  wisdom,  whose  the  worlds  are,  has  been 
pleased  to  concern  himself  with  a  peculiar  care  about  the 
world  of  mankind,  the  world  of  souls.  Some  observe,  that 
in  Scripture,  God  is  never  brought  in  consulting  with  him- 
self but  when  man  is  concerned.    God  has  thoughts  "to  us 


THE  WORTH  OF  THE  SOUL. 


313 


ward,"  Ps.  xl.  5.  Infinite  Wisdom  was  from  eternity, 
devising  means  that  poor  banished  souls  might  not  be  for 
ever  expelled,  Eph.  i.  11,  compare  ver.  9.  God  had  thoughts 
of  love  to  the  sons  of  tnen,  i.  e.  the  souls  of  men,  before  the 
worlds  were. 

[2.]  What  projects  the  malice  of  Satan  has  to  destroy 
souls.  It  is  a  sign  the  soul  of  man  is  veiy  precious,  when 
God  and  Satan,  those  two  adverse  powers,  are  as  it  were 
contending  for  it.  He  seeks  to  get  and  keep  possession  of 
the  soul,  that  he  may  devour  it,  1  Pet.  v.  8.  The  great  dis- 
pute between  Michael  and  the  dragon  is,  who  shall  rule  the 
souls  of  men.  The  devil's  agents  trade  in  the  "  souls  of 
men,"  Rev.  xviii.  13.  The  devil  saith,  as  the  king  of 
Sodom,  Gen.  xiv.  21,  "  Give  me  the  souls."  There  is  great 
striving  about  the  soul. 

(6.)  The  price  that  was  paid  to  redeem  souls.  We  reckon 
the  value  of  a  thing  by  that  which  a  wise  man  will  give  for 
it,  who  is  not  ignorant  of  it,  nor  under  necessitj'.  Christ 
the  Wisdom  of  God,  gave  himself,  his  own  precious  blood,  to 
redeem  souls,  and  he  knew  what  they  were,  and  had  no 
need  of  them.  The  redemption  of  the  "  soul  is  precious," 
Ps.  xlix.  8.  Corruptible  things,  as  silver  and  gold,  would  not 
do:  then  did  Christ,  for  us  men  and  for  our  salvation,  make 
his  soul  an  offering,  1  Pet.  i.  18,  19.  "  His  soul  was  an 
offering  "  for  ours,  his  life  a  "  ransom  "  for  many,  Matt.  xx. 
28.  See  here  the  worth  of  souls — nothing  could  be  a 
ransom  for  forfeited  souls  but  the  blood  of  the  Son  of  God. 
Lo  I  come,  saith  he — for  us  men  and  for  our  salvation,  saith 
the  Nicene  creed.  Neither  the  fruit  of  the  body,  nor  the 
fruit  of  the  estate,  would  atone  for  the  "  sin  of  the  soul," 
Mic.  vi.  7.  but  Christ  gave  himself.  Blood  of  bulls  and 
goats  would  not  do.  God  proves  the  excellency  of  his 
people  by  this,  Isa.  xliii.  4,  "  I  will  give  men  for  thee ; " — 
much  more  doth  it  demonstrate  the  excellency  of  souls, 
when  God  gave  his  Son  for  them.  The  blood  of  Christ  is 
precious  blood,  of  immense  value. 

(7.)  The  pains  that  are  taken  to  renew  souls.  God  hath 
manifested  his  favour  to  man  in  the  provision  made  for  his 


314 


THE  WORTH  OP  THE  SOUL. 


body,  that  that  might  be  put  into,  and  kept  in,  a  capacity 
to  answer  the  end  of  its  creation.  See  the  first  instance  of 
this  care,  Gen.  i.  29,  and  afterwards,  Gen.  ix.  3.  But  there 
is  a  great  deal  more  done  to  provide  for  the  soul,  and  to  put 
that  into,  and  keep  that  in,  a  capacity  to  answer  the  ends 
of  its  creation.  The  power  of  God  is  wonderfully  exerted 
in  this  important  work,  to  sanctify  a  soul,  to  recover  it  from 
its  degenerate  state,  to  reduce  it  to  its  integrity,  and  to 
prepare  it  for  glory.  The  word  of  God  is  given  for  these 
ends,  that  mighty  word,  which  is  so  quick  and  powerful, 
Heb.  iv.  12.  The  Spirit  of  God  is  at  work  for  the  good  of 
the  soul — the  arm  of  the  Lord  is  revealed — and  the  work 
of  faith  fulfilled  with  power.  These  things  show  what  a 
value  God  puts  upon  souls.  A  word  made  us,  but  far  more 
is  required  to  new-make  us. 

(8.)  The  preparations  that  are  made  to  receive  souls. 
There  is  much  in  progress  for  them  in  the  other  world. 
Souls  being  immortal,  have  immortal  things  provided  for 
them. 

There  are  preparations  of  wrath  for  sinful  souls,  to 
which  they  are  "  reserved,"  2  Pet.  ii.  9.  There  is  a  Tophet 
that  is  ordained  of  old,  Isa.  xxx.  33,  an  everlasting  fire, 
that  is  prepared  for  the  devil  and  his  angels,  is  reserved  for 
wicked  men,  Matt.  xxv.  41.  It  is  sealed  up  among  his 
treasures,  treasures  of  wrath,  after  the  long  season  of  his 
patience. 

And  there  are  preparations  of  glory  for  sanctified  souls. 
These  must  needs  be  of  great  value  when  there  is  so  much 
laid  out  to  make  them  great  and  happy.  They  have  a 
glory  proportioned  to  their  capacities.  Knowledge  and 
love  are  the  principal  faculties  of  the  soul ;  and  these  are 
sources  of  bliss  in  heaven. 

II.  I  shall  improve  this  subject.  The  serious  considera- 
tion of  the  worth  of  our  souls  should  have  a  mighty  influ- 
ence upon  us  to  make  us  religious  ;  for  what  is  religion  but 
a  concern  about  the  present  and  the  future  state  of  our 
souls  ?  The  practice  of  serious  godliness  is  that,  and  that 
only,  which  befriends  the  soul  both  in  its  present  and  its 


THE  WORTH  OP  THE  SOUL. 


315 


eternal  interests.  What  is  it  that  we  are  persuading  you 
to  in  all  our  preaching,  but  to  mind  your  souls  and  do  well 
for  your  souls  ? 

Be  convinced  that  you  have  souls,  every  one  of  you. 
Consider  thyself.  Thou  hast  a  mortal  body  and  an  immor- 
tal soul.  Most  men  live  as  if  they  had  no  souls,  no  souls 
by  which  to  be  "governed,"  and  no  souls  for  which  to 
"provide."  They  discover  nothing  truly  rational,  they 
have  no  concern  for  what  is  immortal.  But  I  hope  better 
things  of  you,  or  else  I  shall  never  hope  any  good  of  you. 
It  is  not  enough  to  gainsay  this  truth,  but  you  must  con- 
sider it. 

Be  convinced  of  the  worth  of  your  souls.  It  is  no 
breach  of  the  law  of  humility  to  put  a  value  upon  our 
own  souls,  and  to  think  so  well  of  ourselves  as  to  think 
ourselves  too  good  to  serve  sin.  Value  the  body  less  and 
the  soul  more,  and  it  would  be  better  for  you.  There  are 
some  important  inferences  wliich  may  be  drawn  from  these 
things. 

1.  If  the  soul  be  so  precious,  then  those  are  our  best 
friends  that  are  Mends  to  our  souls,  and  we  should  look 
upon  them  as  such.  The  best  friend  to  souls  that  ever  was 
is  the  Lord  Jesus  Christ,  the  Redeemer  of  the  soul.  Look 
upon  liim  as  a  good  friend,  and  prize  liini  accordingly. 
Study  what  you  shall  render  for  his  love.  The  good  shep- 
herd is  the  "  Shepherd  of  our  souls,"  1  Pet.  ii.  2o.  He  laid 
down  his  life  for  our  souls,  and  has  provided  food,  and 
healing,  and  rest  for  them  :  let  our  souls  love  him.  Faith- 
ful ministers  are  friends  to  your  souls,  Heb.  xiii.  17.  Their 
work  is  to  watch  for  them.  Look  upon  reprovers  as  friends 
to  your  souls,  and  reckon  friendly  rebukes  as  kindness. 
They  are  so,  Ps.  cxlv.  5.  They  help  to  prevent  sin,  and 
save  the  soul  from  death.  Let  them  find  more  favour  now, 
for  they  will  afterwards  appear  more  kind  than  flatterers. 
Those  that  instruct  you  and  comfort  you  are  friends  to  your 
souls.  Show  yourselves  to  be  Mends  to  the  souls  of  others. 
Do  all  the  good  you  can  to  the  souls  of  those  with  whom 
you  are  connected.    Be  concerned  for  the  souls  of  your 


316 


TUB  WORTH  OF  THE  SOUL. 


children  and  servants ;  gain  their  souls  by  guiding  them  to 
God. 

2.  If  the  soul  be  so  precious,  then  those  are  our  worst 
enemies  that  are  enemies  to  our  souls.  The  devil  is  the 
great  enemy  to  our  souls ;  he  is  the  tempter,  and  so  is  the 
destroyer,  and  he  has  Ins  agents,  that  are  busy  to  ruin 
souls.  There  are  persons  and  things  that  war  against  the 
soul,  1  Pet.  ii.  11,  the  worst  war  that  can  be:  those  that 
seduce  the  soul  and  beguile  it,  2  Pet.  ii.  54,  that  tempt  us 
to  sin ;  that  lay  stumbling-blocks  before  us ;  that  entice  us 
secretly,  though  they  pretend  love ; — look  upon  them  as 
enemies  to  your  souls.  David  complains  often  of  those 
that  did  persecute  his  soul.  Wicked  companions  are  real 
enemies  to  the  soul ;  therefore  say  to  such,  "  Depart,"  Ps. 
cxix.  115.  Enemies  to  the  soul  are  very  subtle,  Eph.  vi. 
12.  Therefore  we  have  the  more  need  to  stand  upon  our 
guard.  Consider  how  precious  that  soul  is  which  they 
would  injure  and  destroy. 

3.  If  the  soul  be  so  precious,  then  mercies  to  the  soul 
are  the  choicest  mercies,  for  which  we  should  pray  most 
earnestly.  Tins  is  the  favour  that  God  bears  unto  his 
chosen.  The  hallowing  of  God's  name  by  us,  and  the 
coming  of  his  kingdom  into  us,  are  mercies  to  the  soul 
which  are  to  be  desired  above  all  others, — that  is  the 
order  in  the  Lord's  prayer.  3Iatt.  v.  33.  The  renewing  of 
the  soul,  and  the  saving  of  the  soul,  are  things  that  must 
have  the  pre-eminence  in  our  desires  and  prayers.  Other 
mercies  must  be  begged  with  a  proviso,  but  mercies  to 
the  soul  absolutely.  Be  more  earnest  for  these  than  for 
corn,  and  wine,  and  oil,  Ps.  iv.  6,  7 ;  wrestle  with  God  for 
these,  as  Jacob  did.  Be  more  concerned  in  prayer  about 
your  sins  than  your  afflictions.  So  likewise  we  must  be 
most  thankful  to  God  for  spiritual  mercies,  Eph.  i.  3, — 
redeeming  love,  gospel  grace,  Ps.  ciii.  3,  &c.  Value  every 
mercy  by  the  reference  that  it  has  to  the  soul,  and  be 
thankful  for  it  accordingly,  Isa.  xxxviii.  17.  "  In  love 
to  my  soul."  Go  by  this  rule  in  your  valuation  of  pub- 
lic mercies; — reckon  those  the  best  times  that  are  op- 


THE  WORTH  OP  THE  SOUL. 


317 


portunities  for  the  soul,  in  which  there  are  plenty  of  the 
means  of  grace. 

4.  If  the  soul  be  so  precious,  then  judgments  upon  the 
soul  are  the  sorest  judgments.  Spiritual  plagues  are  of 
all  others  the  worst,  and  to  be  most  dreaded,  as  K  lean- 
ness in  the  soul,"  Ps-  cvi.  15,  when  the  mind  is  blinded, 
the  conscience  seared,  the  heart  hardened,  and  the  reins 
laid  on  the  neck  of  sinful  passions.  These  are  spiritual 
judgments.  Isa.  vi.  9,  10;  Ps.  lxxxi.  12,  the  worst  condi- 
tion a  man  can  be  in  on  this  side  hell.  How  sad  would 
our  condition  be  if  we  were  deprived  of  both  the  bodily 
senses  of  seeing  and  hearing,  (such  instances  have  rarely- 
been  heard  of,)  but  much  worse  to  have  the  soul  blind 
and  deaf.  Do  not  provoke  God  to  deny  and  withdraw 
his  grace.  There  are  judgments  upon  the  soul  too,  that 
sometimes  befall  God's  own  children,  and  they  are  very 
painful;  as — when  the  terrors  of  God  set  themselves  in 
array  against  them,  Job  vi.  4 ;  Ps.  lxxxviii.  3,  <fcc,  and  he 
wounds  the  spirit,  Prov.  xviii.  14.  If  God  has  kept  us 
from  these  terrors,  we  must  be  thankful,  but  not  secure. 
Our  Lord  Jesus  suffered  in  his  soul  that  he  might  have 
compassion,  Matt.  xxvi.  38. 

5.  If  the  soul  be  so  precious,  then  the  prosperity  of 
the  soul  is  the  best  prosperity.  There  is  such  a  thing 
as  soul  prosperity,  3  John  2,  and  it  is  that  which. we  should 
most  earnestly  desire  of  God,  both  for  ourselves  and  for 
our  friends.  The  soul  prospers  when  it  is  in  a  good 
state,  and  in  a  good  frame,  when  it  is  in  the  right  way, 
and  when  it  grows  in  grace;  as  the  body  prospers  that 
is  in  health,  and  as  the  estate  prospers  that  increases. 
That  is  a  prosperous  soul  that  is  adding  grace  to  grace, 
and  securing  not  only  an  entrance,  but  an  abundant  en- 
trance, into  the  kingdom  of  God,  2  Pet.  i.  5.  The  soul 
prospers  when  its  holy  dispositions  are  lively,  its  comforts 
strong,  and  its  evidences  clear — when  it  is-  walking  in 
the  light,  and  singing  in  the  ways,  of  the  Lord.  Seek 
this  as  the  best  prosperity.  Soul  prosperity  either  brings 
outward  prosperity  along  with  it,  Matt,  vi  33,  or  sweetens 


318 


THE  WORTH  OF  THE  SOUL. 


the  want  of  it;  and  it  is  that  which  all  the  malice  of 
hell  and  earth  cannot  disturb  or  take  away. 

6.  If  the  soul  be  so  precious,  then  we  are  to  look  upon 
that  condition  as  best  for  us  which  is  best  for  our  souls. 

2  That  is  best  for  us  that  is  most  free  from  temptations,  and 
that  gives  us  the  greatest  advantages  for  spiritual  things. 
That  relation  is  best  for  us  that  is  best  for  our  souls.  Look 
upon  this  as  a  reason  why  we  should  be  content  under 
afflictions,  because  they  tend  to  the  good  of  our  souls. 
Though  the  flesh  be  destroyed,  yet  if  the  spirit  be  thereby 
saved,  it  is  well  enough,  1  Cor.  v.  5 ;  Heb.  xii.  9.  Sancti- 
fied afflictions  are  the  soul's  promotions ; — the  chastening 
is  bad  for  the  body,  but  the  teaching  that  attends  it  is  good 
for  the  soul,  Ps.  xciv.  12;  cxix.  71.  Submit  willingly  to 
that  which  is  for  the  good  of  the  soul,  though  it  be  dis- 
pleasing to  flesh  and  blood. 

7.  If  the  soul  be  so  precious,  then  they  are  fools  that 
"  despise  their  own  souls."  There  are  those  that  do  so, 
Prov.  xv.  32.  This  is  the  fundamental  error  of  sinners, — 
they  despise  this  jewel  of  value,  which  Christ  put  such  a 
value  upon.  Let  us  see  who  they  are  that  despise  their 
own  souls : 

(1.)  Those  that  make  a  light  matter  of  sin  despise  their 
own  souls,  Prov.  xiv.  9.  It  is  certain  that  sin  is  a  wrong 
to  the  soul,  Prov.  viii.  36.  How  do  people  regard  their 
souls  that  abuse  them  thus  every  day  ?  Those  that  expose 
their  precious  souls  to  the  wrath  and  curse  of  the  eternal 
God  every  day,  by  wilful  sin,  do  not  value  them  as  they 
should.  Those  despise  their  souls  that  continue  in  unbelief 
and  impenitency,  and  will  not  be  awakened  to  see  the 
misery  in  which  their  souls  are ;  they  feel  nothing  from 
sin,  the  sins  of  so  many  years ;  they  are  not  concerned 
though  their  souls  be  ready  to  drop  into  everlasting  burn- 
ings. They  despise  their  souls  that  rush  into  sin,  Jer. 
viii.  6,  that  run  upon  God,  Job  xv.  25,  26.  There  are  some 
so  daring  as  to  challenge  God  hiniself  to  damn  them. 
They  despise  their  souls  that,  when  they  have  fallen  into 
sin,  make  no  haste  to  repent  and  tuna  from  it. 


THE  WORTH  OF  THE  SOUL. 


319 


(2.)  Those  that  take  up  with  a  cheap  and  easy  religion 
despise  their  own  souls;  that  are  afraid  of  doing  too 
much  for  their  own  souls.  Did  we  put  a  right  value 
upon  our  souls,  we  should  object  to  no  pains  or  care  for 
the  securing  of  their  welfare.  We  should  go  from  strength 
to  strength ;  we  should  give  diligence  to  add  to  our  graces, 
and  thus  make  our  calling  and  election  sure,  2  Pet.  i. 
5-10.  But  those  that  only  inquire,  will  not  less  serve? 
manifest  that  they  despise  their  souls:  they  labour  at 
the  world,  and  sleep  at  an  ordinance;  they  crowd  their 
religion  into  a  corner,  and  make  not  a  business,  but  a 
by-business,  of  it.  "What  account  do  such  make  of  their 
souls  who  will  scarce  go  over  the  threshold  to  hear  a 
sermon?  they  "refuse  instruction."  He  that  is  slothful 
in  work  for  his  soul  is  brother  to  him  that  is  a  great  waster. 

(3.)  Those  that  are  prodigal  of  their  time  despise  their 
own  souls.  Time  is  an  opportunity  of  doing  something 
for  the  soul,  and  is  to  be  redeemed  accordingly,  Eph.  v. 
16,  because  there  is  an  eternity  depends  upon  it.  Time 
may  be  well  spent,  either  in  doing  something  for  God 
with  the  soul,  or  in  getting  something  from  God  for  the 
soul;  yet  with  many  their  time  is  a  drug.  What  value 
do  those  put  upon  their  souls  that  fill  up  their  time 
with  mere  recreation,  and  all  this  while  neglect  their 
souls?  Every  day  might  be  a  harvest  day  for  the  soul, 
but  it  is  idled  away ;  the  time  of  the  morning  and  even- 
ing sacrifice  stolen  away  by  one  idle  companion  or  other. 
Value  your  souls  and  you  will  value  your  time. 

(4.)  Those  that  make  themselves  drudges  to  the  world 
despise  their  own  souls.  The  soul  should  be  our  darling, 
but  many  make  it  a  slave,  and  send  it  to  feed  swine, 
Luke  xv.  15,  and  to  provide  for  the  flesh,  Rom.  xiii.  14. 
Those  that  are  eager  in  pursuit  of  worldly  wealth  despise 
their  souls,  not  only  because  the  soul  is  neglected  and 
the  body  preferred  before  it,  but  because  it  is  employed 
in  these  pursuits,  Ps.  cxxvii.  2.  Care  about  the  world 
fills  the  soul  and  disquiets  it.  It  is  a  great  disparage- 
ment to  an  immortal  soul  to  be  thus  wholly  employed. 


320  THE  WORTH  OF  THE  SOUL. 

(5.)  Those  that  by  sin  unfit  their  bodies  to  aid  their 
souls  in  the  service  of  God  despise  them.  Drunkenness 
especially  does  this,  it  overcharges  the  heart,  Luke  xxi. 
34.  Those  put  a  great  slight  upon  their  souls  that  drown 
them  in  wine  and  strong  drink,  and  suffer  their  hearts 
thus  to  be  taken  away,  and  themselves  to  be  put  out  of 
possession  of  them.  They  make  beasts  of  themselves 
only  to  please  a  sensual  appetite.  They  are  not  their 
own  masters — to  govern  themselves,  and  by  degrees  come 
to  be  not  their  own  men — to  understand  themselves. 

(6.)  Those  that  venture  their  souls  upon  a  false  and 
deceitful  foundation  despise  them.  "What  we  value  we 
shall  be  sure  to  lay  up  in  a  safe  place,  and  that  which 
we  despise  we  shall  venture  any  where.  Those  that  build 
their  hopes  upon  the  sand,  Matt.  vii.  26,  that  presume 
upon  their  visible  profession,  and  are  willing  to  take  it 
for  granted,  without  any  strict  scrutiny,  that  all  is  well 
with  them,  Rev.  iii.  17.  Such  have  a  low  opinion  of  their 
own  souls,  and  must  necessarily  end  in  a  painful  man- 
ner ;  their  hope  must  perish. 

(7.)  Those  that  take  up  with  a  portion  in  this  life 
despise  their  own  souls — who  think  that  will  serve  them 
for  a  happiness  which  neither  suits  the  nature  of  a  soul, 
nor  will  last  so  long  as  the  soul  will  last;  that  take  up 
with  that  for  a  portion  which  doth  but  fill  the  belly, 
Ps.  xvii.  14.  And  when  they  have  a  great  deal  of  the 
world,  say,  "  Soul,  take  thine  ease,"  Luke  xii.  19.  And  take 
these  for  their  good  things,  Luke  xvi.  25.  Let  not  us 
despise  our  own  souls,  let  us  desire  a  better  portion  for 
them  than  the  world,  even  an  interest  in  His  love,  whose 
favour  is  the  safety  and  the  felicity  of  all  who  truly  seek 
him. 


GENERAL  BOOKBINDING  CO. 

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